The Influence of the Protestant and th Catholic Religions During the 16 & 17th Century on the Arab World By Nagham Mohammed Ali Jawad Supervised by Prof. Dr. Nezar Karim Jawad Doctor of Philosophy (Modern & Contemporary History) 2013 Matriculation Number: AB0287 Abstract :- The dissertation is studying the subject of The Influence of the Protestant and Catholic Religions During the 16th & 17th Century on the Arab World, whereas the researcher is showing that the European rebirth which occurred in Europe among the two fourteenth and sixteenth centuries , so, based upon that , Europe had converted from the retardation and slavery age into the freedom and scientific logic age. So, Europe used to live before the rebirth into the middle centuries ages and it is a dark period , and everything was in the hand of the church , and the human being was a slave in the feudalism working under the order of the princes sold and bought such as the animals , and he had no right to think , object or even expresses himself, and the church was connected with the feudalism and there was no learning or education except the church education, and there was the naïve and fictitious ideas and what the church said is a holy right and must be followed. To get rid of this deep –black situation , this mean a social , political , religious, cultural and ideological revolution had to outbreak in order to have the human transferred from the bad retarded situation into another situation. This is what had actually happened during the European rebirth age , so, the religious reformation had occurred on the hands of Martin Luther and Carven and the social revolution had occurred through the humanitarian movement and the economical revolution occurred on the hands of Adam Smith and the other revolutions which had stormed the European community. The dissertation had tried to show the effect of the Arabic culture in the European rebirth, whereas the Arab scholars during the Islamic Age had played a great and significant role in building up the international scientific rebirth and had presented Europe with it’s rebirth supplies and power. After the European rebirth had occurred in all it’s economical, scientific, industrial, social , culture and even political forms , so, the movement signs of transferring this revolution into our Arabic World had occurred who was under the oppression of the Western colonialism, and this is what the dissertation is trying to explain it in detail through it’s chapters. The significance of this dissertation comes from the following : 1- The dissertation tries to highlight the Islamic Arabic role and it’s influence on the rebirth of Europe when the Islam world was living in the golden age in the different scientific , cultural and social fields, then the reverse influence when the Islamic Arabic civilization torch had failed and the European rebirth had come out, and how the influence of this rebirth on the Arab world. 2- The significance also comes , when the dissertation trying to highlight not only on one aspect of the European rebirth influence but it highlights on the different aspects of the ideological, scientific , economic, social and even the political aspects. 3- The significance comes also, that the researcher want to add to the academic research a scientific research free of favoritism ,bias and partiality to highlight on the role played by the Islamic religion ideologies first then the Christianity in developing the modern European and Arab worlds. ﺟﺎﻣﻌﺔ ﺳﺎﻧﺖ آﻠﻴﻤﻨﺘﺲ اﻟﻌﺎﻟﻤﻴﺔ اﻟﺪراﺳﺎت اﻟﻌﻠﻴﺎ ﺗﺄﺛﻴﺮات اﻟﺪﻳﺎﻧﺔ اﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ واﻟﺒﺮوﺗﺴﺘﺎﻧﺘﻴﺔ ﺧﻼل اﻟﻘﺮن اﻟﺴﺎدس ﻋﺸﺮ واﻟﺴﺎﺑﻊ ﻋﺸﺮ ﻓﻲ اﻟﻌﺎﻟﻢ اﻟﻌﺮﺑﻲ اﻃﺮوﺣﺔ ﺗﻘﺪﻣﺖ ﺑﻬﺎ ﻧﻐﻢ ﻣﺤﻤﺪ ﻋﻠﻲ ﺟﻮاد اﻟﻰ ﻣﺠﻠﺲ ﺟﺎﻣﻌﺔ ﺳﺎﻧﺖ آﻠﻴﻤﻨﺘﺲ اﻟﻌﺎﻟﻤﻴﺔ وهﻲ ﺟﺰء ﻣﻦ ﻣﺘﻄﻠﺒﺎت اﻟﺤﺼﻮل ﻋﻠﻰ درﺟﺔ اﻟﺪآﺘﻮراﻩ ﻓﻲ ﺗﺨﺼﺺ )ﺗﺎرﻳﺦ اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ ( ﺑﺄﺷﺮاف اﻻﺳﺘﺎذ اﻟﻤﺴﺎﻋﺪ اﻟﺪآﺘﻮر ﻧﺰار آﺮﻳﻢ ﺟﻮاد اﻟﺮﺑﻴﻌﻲ 1434هـ ﺑﻐﺪاد ﺍﻟﺘﻤﻬﻴﺩ 2013م ﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺏ ﻓﻲ ﺼﻘﻠﻴﺔ ﻭﺃﺜﺭﻫﺎ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﺘﺭﺠﻊ ﺼﻠﺔ ﺍﻟﻌﺭﺏ ﺒﺼﻘﻠﻴﺔ ﺇﻟﻰ ﻋﻬﺩ ﻤﻌﺎﻭﻴﺔ ﺒﻥ ﺃﺒﻲ ﺴﻔﻴﺎﻥ ،ﻓﻘﺩ ﺃﺭﺴل ﺇﻟﻴﻬﺎ ﺴﻤﻴﻪ ﻤﻌﺎﻭﻴﺔ ﺒﻥ ﺨﺩﻴﺞ ﺍﻟﻜﻨﺩﻱ ،ﻓﻜﺎﻥ ﺃﻭل ﻋﺭﺒﻲ ﻏﺯﺍﻫﺎ ،ﺜﻡ ﻟﻡ ﺘﺯل ﺘﻌﺯﻱ ﺤﺘﻰ ﻓﺘﺤﻬﺎ ﺍﻷﻏﺎﻟﺒﺔ ،ﻭﻜﺎﻥ ﻤﻌﺎﻭﻴﺔ ﺒﻥ ﻻ ﺇﺴﻼﻤﻴﺎ ،ﻭﻭﺠﻪ ﺃﺒﻲ ﺴﻔﻴﺎﻥ ،ﻜﻤﺎ ﻗﺎل ﺍﻟﺒﻼﺫﺭﻱ ،ﻴﻐﺯﻭ ﺒﺭﹰﺍ ﻭﺒﺤﺭﺍﹰ ،ﻭﻫﻭ ﺃﻭل ﻤﻥ ﺃﺴﺱ ﺃﺴﻁﻭ ﹰ ﺇﻟﻰ ﺼﻘﻠﻴﺔ ﺃﻴﻀﹰﺎ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻗﻴﺱ ﺒﻥ ﻤﺨﻠﺩ ﺍﻟﺩﺯﻗﻲ ﻓﺄﺼﺎﺏ ﻤﻨﻬﺎ ﺃﺼﻨﺎﻡ ﺫﻫﺏ ﻭﻓﻀﺔ ﻤﻜﻠﻠﺔ ﺒﺎﻟﺠﻭﺍﻫﺭ ،ﻭﺠﻪ ﺒﻬﺎ ﻤﻌﺎﻭﻴﺔ ﺇﻟﻰ ﺍﻟﺒﺼﺭﺓ ﺜﻡ ﺇﻟﻰ ﺍﻟﻬﻨﺩ ﻟﺘﺒﺎﻉ ﻫﻨﺎﻙ ،ﻭﺃﻏﺯﻯ ﺠﻨﺎﺩﺓ ﺒﻥ ﺃﻤﻴﺔ ﺍﻷﺯﺩﻱ ﺃﻴﻀﹰﺎ ﺠﺯﻴﺭﺓ ﺭﻭﺩﺱ ﻓﻔﺘﺤﻬﺎ ،ﻭﺃﻗﺎﻡ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺒﻬﺎ ﺴﺒﻊ ﺴﻨﻴﻥ ﻓﻲ ﺤﺼﻥ ﺍﺘﺨﺫﻭﻩ ﻟﻬﻡ .ﻭﻗﺩ ﺍﺴﺘﺭﺩ ﻴﺯﻴﺩ ﺒﻥ ﻤﻌﺎﻭﻴﺔ ﺠﻴﺵ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻋﺎﺩﺕ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻜﺒﺭﻯ ﺼﻘﻠﻴﺔ ﻭﻤﺎ ﺤﻭﻟﻬﺎ ﺇﻟﻰ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﺒﻴﺯﻨﻁﺔ .ﻭﻜﺎﻥ ﻤﻥ ﺤﺴﻨﺎﺕ ﻤﻌﺎﻭﻴﺔ ﺃﻨﻪ ﺃﻗﺎﻡ ﻓﻲ ﺍﻟﺠﺯﺭ ﺍﻟﺘﻲ ﻓﺘﺤﻬﺎ ﺠﺎﻟﻴﺎﺕ ﺇﺴﻼﻤﻴﺔ ،ﻭﺒﻨﻰ ﻓﻴﻬﺎ ﻤﺴﺎﺠﺩ ،ﻭﺘﺭﻙ ﻤﻘﺭﺌﻴﻥ ﻴﻌﻠﻤﻭﻥ ﻭﻴﻘﺭﺌﻭﻥ ﺍﻟﻘﺭﺁﻥ ،ﻫﺫﺍ ﻤﻊ ﺃﻥ ﻓﺘﻭﺤﻪ ﻜﺎﻨﺕ ﺠﺯﺌﻴﺔ. ﻭﺘﻭﻗﻔﺕ ﻏﺯﻭﺍﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺒﺤﺭﻴﺔ ﺒﻌﺩ ﻤﻌﺎﻭﻴﺔ ،ﻭﺸﻐﻠﺕ ﺍﻟﺩﻭﻟﺔ ﺒﺤﺭﻭﺏ ﺩﺍﺨﻠﻴﺔ ﻤﺩﺓ ﻜﺒﻴﺭﺓ ،ﻭﻟﻤﺎ ﻫﺩﺃﺕ ﺍﻷﺤﻭﺍل ﺒﻬﺎ ﻟﻡ ﻴﻜﻥ ﻏﺯﻭﻫﺎ ﺍﻟﺒﺤﺭﻱ ﻨﺸﻴﻁﺎﹰ ،ﻭﻜﺎﻨﺕ ﻨﻬﺎﻴﺔ ﻤﻭﺴﻰ ﺒﻥ ﻨﺼﻴﺭ ﻨﻬﺎﻴﺔ ﻟﻪ ﻭﻟﻺﺴﻼﻡ ﻭﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻟﻜﻥ ﺍﻟﺒﺤﺭﻴﻴﻥ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻕ ﻭﻓﻲ ﺇﺴﺒﺎﻨﻴﺎ ﻨﺎﻭﺸﻭﺍ ﺠﺯﺭ ﺍﻟﺒﺤﺭ ﺍﻷﺒﻴﺽ ﻭﺸﻭﺍﻁﺊ ﺃﻭﺭﻭﺒﺎ ،ﻭﻟﻡ ﺘﺄﺕ ﺃﻋﻤﺎﻟﻬﻡ ﺒﻔﺘﻭﺡ ﺫﺍﺕ ﻗﻴﻤﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻭﻟﻜﻨﻬﻡ ﻟﻔﺘﻭﺍ ﺃﻨﻅﺎﺭ ﻫﺫﻩ ﺍﻟﺒﻼﺩ ﺇﻟﻰ ﻗﻭﺓ ﺍﻟﻌﺭﺏ. )(1 ﺃﻤﺎ ﻓﺘﺢ ﺼﻘﻠﻴﺔ؛ ﻓﻜﺎﻥ ﻗﺩ ﻤﻀﻰ ﻋﻠﻰ ﺼﻘﻠﻴﺔ ﺜﻼﺙ ﻗﺭﻭﻥ ﻭﻫﻲ ﺘﺤﺕ ﺤﻜﻡ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺒﻴﺯﻨﻁﻴﺔ، ﻭﻜﺎﻨﺕ ﺴﻨﻴﻥ ﻋﺠﺎﻓﹰﺎ ﺴﺎﺩﻫﺎ ﺍﻟﻔﻘﺭ ﺍﻟﻔﻜﺭﻱ ،ﻭﺘﺭﺘﺏ ﻋﻠﻰ ﺴﻴﺎﺩﺓ ﺍﻟﺠﻬل ﻭﺠﻤﻭﺩ ﺍﻷﺫﻫﺎﻥ :ﺘﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺴﻜﺎﻥ ،ﻓﻜﺎﻥ ﻜﺒﺎﺭ ﺍﻟﻤﻼﻙ ﻭﺍﻟﺘﺠﺎﺭ ﻴﺘﺒﺎﺩﻟﻭﻥ ﺍﻟﻤﻜﺎﻴﺩ ﻭﻴﻨﺸﻁﻭﻥ ﻓﻲ ﺩﺱ ﺍﻟﺩﺴﺎﺌﺱ ﻭﺒﺙ ﺃﺴﺒﺎﺏ ﺍﻟﻌﺩﺍﺀ ،ﻭﻜﺎﻥ ﻤﻥ ﺒﻴﻥ ﻫﺅﻻﺀ ﺍﻟﻜﺒﺎﺭ ﻓﻲ ﺍﻟﻤﺎل ﻭﺍﻟﺼﻐﺎﺭ ﻓﻲ ﺍﻟﻨﻔﺱ ﺭﺠل ﻴﺩﻯ ﺇﻴﻭ ﻓﻴﻤﻭﺱ ) (Euphemiusﻭﻜﺎﻥ ﻤﻐﻴﻅ ﹰﺎ ﻤﻥ ﺤﺎﻜﻡ ﺍﻟﺠﺯﻴﺭﺓ ،ﻓﺭﺃﻯ ﺍﻻﻨﺘﻘﺎﻡ ﻤﻨﻪ ﺃﻥ ﻴﺴﺘﻌﻴﻥ ﺒﺎﻷﻤﻴﺭ ﺍﻷﻏﻠﺒﻲ ﺍﻟﺜﺎﻟﺙ ،ﻭﻫﻭ ﺯﻴﺎﺩﺓ ﺍﷲ ،ﻓﻲ ﻏﺯﻭ ﺍﻟﺠﺯﻴﺭﺓ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺤﻜﻡ ﺍﻟﺒﻴﺯﻨﻁﻲ ﻜﻠﻪ .ﻭﺘﺭﺩﺩ ﺍﻷﻤﻴﺭ 1 .ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻤﻌﺭﺽ ﻹﺤﻴﺎﺀ ﺫﻜﺭﻯ ﺨﺭﻭﺝ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻲ ﻤﻥ ﻏﺭﻨﺎﻁﺔ" .ﺼﺤﻴﻔﺔ" ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ" –ﺍﻟﻌﺩﺩ ،11040 ﺍﻷﺭﺒﻌﺎﺀ 23ﺼﻔﺭ 1430ﻫـ 18ﺸﺒﺎﻁ .2009 ﺍﻷﻏﻠﺒﻲ ﻓﻲ ﺒﺎﺩﺉ ﺍﻷﻤﺭ ﻓﻲ ﻏﺯﻭ ﺒﻠﺩ ﻤﻬﺎﺩﻥ ﻟﻪ ،ﻭﻜﺎﻥ ﻋﻠﻰ ﺭﺃﺴﻪ ﺍﻟﻘﺎﻀﻴﺎﻥ ﺍﻟﻤﺴﻨﺎﻥ :ﺍﺒﻥ ﺍﻟﻔﺭﺍﺕ ﻻ ﺒﺎﻵﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ) :ﹶﻓﻠﹶﺎ ﹶﺘ ِﻬﻨﹸﻭﺍ ﻭ ﹶﺘ ﺩﻋﻭﺍ ِﺇﻟﹶﻰ ﻭﺃﺒﻭ ﻤﺤﺭﺯ .ﻭﻜﺎﻥ ﺃﺒﻥ ﺍﻟﻔﺭﺍﺕ ﻤﺘﺤﻤﺴ ﹰﺎ ﻟﻬﺫﺍ ﺍﻟﻐﺯﻭ ﻤﺴﺘﺩ ﹰ ﻋﻤﺎﹶﻟ ﹸﻜ ﻡ(. ﷲ ﻤ ﻌ ﹸﻜ ﻡ ﻭﻟﹶﻥ ﻴ ِﺘ ﺭ ﹸﻜ ﻡ َﺃ ﻥ ﻭﺍ ُ ﻋﹶﻠ ﻭ ﺴ ﹾﻠ ِﻡ ﻭﺃَﻨ ﹸﺘ ﻡ ﺍ ﹾﻟَﺄ ﺍﻟ ﻭﻜﺎﻥ ﺃﺒﻥ ﺍﻟﻔﺭﺍﺕ ﻓﻘﻬﻴﹰﺎ ﻤﺎﻟﻜﻴﹰﺎ ﻁﺎﻟﺕ ﺭﺤﻠﺘﻪ ﻭﺘﻨﻘﻼﺘﻪ ﻓﻲ ﺍﻟﺸﺭﻕ ،ﻭﺘﻠﻘﻰ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺎﻟﻜﻲ ﻭﺍﻟﺤﻨﻔﻲ، ﻭﺠﻌل ﻤﻥ ﻤﺩﻭﻨﺘﻲ ﻤﺎﻟﻙ ﻭﺍﺒﻥ ﺍﻟﻘﺎﺴﻡ ﻭﺁﺭﺍﺌﻪ ﺍﻟﺨﺎﺼﺔ ﻤﺩﻭﻨﺔ ﻓﻘﻬﻴﺔ ﺒﺎﺴﻤﻪ ،ﻭﻜﺎﻥ ﺃﻴﻀﹰﺎ ﻤﺤﺎﺭﺒﹰﺎ ﺸﺠﺎﻋﺎﹰ ،ﻭﺭﺃﻯ ﺯﻴﺎﺩﺓ ﺍﷲ ﺃﻥ ﻴﺠﻌﻠﻪ ﻋﻠﻰ ﺭﺃﺱ ﻫﺫﻩ ﺍﻟﺤﻤﻠﺔ ،ﻭﻴﻅﻬﺭ ﺃﻥ ﺇﺨﻼﺼﻪ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﺃﻀﻔﻰ ﻋﻠﻰ ﺍﻟﺠﻴﺵ ﻜﻠﻪ ﺭﻭﺡ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺤﺏ ﺍﻻﺴﺘﺸﻬﺎﺩ .ﻭﻭﺼل ﺍﻟﺠﻤﻊ ﺇﻟﻰ ﻤﻴﻨﺎﺀ ﻤﺯﺍﺭﺍ ﺍﻟﺘﻲ ﻓﻲ ﺠﻨﻭﺏ ﺍﻟﺠﺯﻴﺭﺓ ،ﻓﺄﻟﻘﻰ ﺃﺒﻥ ﺍﻟﻔﺭﺍﺕ ﻓﻴﻬﻡ ﺨﻁﺒﺔ ﻟﻡ ﺘﺸﺭ ﺇﻟﻰ ﺸﻲﺀ ﻤﻥ ﺍﻟﺤﺭﺏ ﻭﺍﻟﻐﻨﺎﺌﻡ ﻜﻤﺎ ﻓﻌل ﻁﺎﺭﻕ ﺒﻥ ﺯﻴﺎﺩ ﻋﻨﺩﻤﺎ ﻨﺯل ﺠﻴﺸﻪ ﺒﺄﺭﺽ ﺍﻷﻨﺩﻟﺱ) ،(2ﺒل ﺤﺜﻬﻡ ﻓﻘﻁ ﻋﻠﻰ ﺍﻟﺘﻘﻭﻯ ﻭﺘﺤﺼﻴل ﺍﻟﻌﻠﻭﻡ. ﺍﺴﺘﻬل ﺨﻁﺒﺘﻪ ﺒﺎﻟﺸﻬﺎﺩﺓ ،ﻭﺃﻗﺴﻡ ﻟﺠﻴﺸﻪ ﺃﻨﻪ ﻤﺎ ﻜﺎﻥ ﻤﻥ ﺁﺒﺎﺌﻪ ﻤﻥ ﻭﻟﻲ ﺠﻴﺸﺎﹰ ،ﺜﻡ ﻗﺎل) :ﻓﺄﺠﻬﺩﻭﺍ ﺃﻨﻔﺴﻜﻡ ،ﻭﺃﺘﺒﻌﻭﺍ ﺃﺒﺩﺍﻨﻜﻡ ﻓﻲ ﻁﻠﺏ ﺍﻟﻌﻠﻡ ﻭﺘﺩﻭﻴﻨﻪ ،ﻭﻜﺎﺜﺭﻭﺍ ﻋﻠﻴﻪ ﻭﺍﺼﺒﺭﻭﺍ ﻋﻠﻰ ﺸﺩﺘﻪ ،ﻓﺈﻨﻜﻡ ﺘﻨﺎﻟﻭﻥ ﺒﻪ ﺨﻴﺭﻱ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ (...ﻭﺍﻟﺨﻁﺒﺔ ﺒﻭﺝ ﻋﺎﻡ ﺘﻭﺤﻲ ﺒﺎﻟﺯﻫﺩ ،ﻭﺘﺅﺫﻥ ﺒﺄﻥ ﺍﻟﺩﻨﻴﺎ ﺘﺨﻀﻊ ﻟﺫﻭﻱ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺩﻴﻥ. )(3 ﻟﻡ ﻴﻜﻥ ﻓﺘﺢ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﻫﻴﻨﹰﺎ ﻭﻻ ﺴﺭﻴﻌﺎﹰ ،ﻤﻊ ﺃﻥ ﺍﻟﺤﻤﻠﺔ ﻜﺎﻥ ﺒﻬﺎ ﺴﺒﻌﻭﻥ ﺴﻔﻴﻨﺔ ﻋﻠﻴﻬﺎ ﻋﺸﺭﺓ ﺁﻻﻑ ﻤﻘﺎﺘل ،ﻭﺴﺒﻌﻤﺎﺌﺔ ﻓﺭﺱ ،ﻭﻜﻨﻬﺎ ﺍﻋﺘﻤﺩﺕ ﻋﻠﻰ ﺍﻟﺤﺼﺎﺭ ،ﻭﺸﻘﺕ ﻁﺭﻴﻘﺎ ﺇﻟﻰ ﺒﺎﻟﻴﺭﻤﻭ ،Palermoﻓﺎﺘﺨﺫﻫﺎ ﻋﺎﺼﻤﺔ ،ﻭﻫﻲ ﻓﻲ ﻤﺴﺘﻌﻤﺭﺓ ﻓﻴﻨﻴﻘﻴﺔ ،ﻓﺠﻌﻠﻭﻫﺎ ﻗﺎﻋﺩﺓ ﺤﺭﺒﻴﺔ ﺘﻭﺠﻪ ﻤﻨﻬﺎ ﺍﻟﺤﻤﻼﺕ ،ﻭﺃﺨﺫﺕ ﺍﻟﺠﺯﻴﺭﺓ ﺘﺴﻘﻁ ﺘﺩﺭﻴﺠﻴﹰﺎ ﻓﻲ ﺃﻴﺩﻴﻬﻡ ،ﻭﻟﻡ ﻴﺘﻡ ﻓﺘﺤﻬﺎ ﻨﻬﺎﺌﻴﹰﺎ ﺇﻻ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻔﺎﻁﻤﻲ. 2 .ﺃﻨﻅﺭ :ﻤﺤﻤﻭﺩ ﺸﺎﻜﺭ :ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﻨﻁﻠﻕ ﺍﻷﺴﺎﺴﻲ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ" ،ﺨﻁﺒﺔ ﻁﺎﺭﻕ ﺒﻥ ﺯﻴﺎﺩ ،ﺍﻟﻔﺴﻁﺎﻁ :ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻜﺎﻨﻭﻥ ﺍﻟﺜﺎﻨﻲ ،2009 ,ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ .( http://www.fustat.com/i_hist/muntalaq.shtml) : 3 ﻴﻭﺴﻑ ﻜﺭﻡ ،ﺘﺎﺭﻴﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻭﺴﻴﻁ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ,1965 ،ﺹ . 115 ل ﻤﻥ ﻗﺒﻠﻬﻡ ،ﻭﻜﺎﻥ ﺍﻷﻏﻠﺒﻴﺔ ﻓﻲ ﻨﺯﺍﻉ ﺼﺎﺭﺕ ﺼﻘﻠﻴﺔ ﺒﻌﺩ ﻓﺘﺤﻬﺎ ﺇﻤﺎﺭﺓ ﺃﻏﻠﺒﻴﺔ ،ﻴﺘﻭﻟﻰ ﺃﻤﺭﻫﺎ ﻭﺍ ٍ ﻭﻤﻨﺎﻭﺸﺎﺕ ﻤﺴﺘﻤﺭﺓ ﻤﻊ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ )(4 ﺍﻟﺘﻲ ﻨﺸﺄﺕ ﺒﺎﻟﻤﻐﺭﺏ ،ﻭﺘﺭﻴﺩ ﺍﻟﺯﺤﻑ ﻨﺤﻭ ﺍﻟﺸﺭﻕ، ﻭﻜﺎﻥ ﻫﻨﺎﻙ ﺃﻗﻭﻯ ﺒﻴﻥ ﺍﻟﻤﺫﻫﺒﻴﻥ ﺍﻟﺴﻨﻲ ﻭﺍﻟﺸﻴﻌﻲ ،ﻭﻜﺎﻥ ﺫﻟﻙ ﻴﻨﻌﻜﺱ ﻋﻠﻰ ﺠﺯﻴﺭﺓ ﺼﻘﻠﻴﺔ ،ﻭﻜﺎﻥ )(5 ﺒﻴﻥ ﺴﻜﺎﻨﻬﺎ ﻨﺯﺍﻉ ﺒﻴﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻟﺒﺭﺒﺭ ﻤﻥ ﻗﺒل. ﻭﻨﻭﺠﺯ ﺍﻟﻘﻭل ﻓﻨﻘﻭل :ﺇﻥ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ ﺘﻐﻠﺒﻭﺍ ﻋﻠﻰ ﺒﻨﻲ ﺍﻷﻏﻠﺏ ﻓﻲ ﺇﻓﺭﻴﻘﻴﺔ ،ﻭﺤﻠﻭﺍ ﻤﺤﻠﻬﻡ ﻓﻲ ﻤﺴﺘﻬل ﺍﻟﻘﺭﻥ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ،ﺜﻡ ﺍﻨﺘﺯﻋﻭﺍ ﻤﻨﻬﻡ ﺼﻘﻠﻴﺔ ،ﻭﻫﻲ ﻋﻠﻰ ﺍﻨﻘﺴﺎﻤﻬﺎ ﻭﺘﻔﺭﻗﻬﺎ ،ﻓﺎﻀﻁﺭﻭﺍ ﺇﻟﻰ ﺇﻋﻤﺎل ﺍﻟﺸﺩﺓ ،ﻓﺸﻬﺩﺕ ﺍﻟﺠﺯﻴﺭﺓ ﺃﻴﺎﻤ ﹰﺎ ﻗﺎﺴﻴﺔ ﺴﻭﺩﺍﹰ ،ﺤﺘﻰ ﻋﻴﻥ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻤﻨﺼﻭﺭ ﺍﻟﻔﺎﻁﻤﻲ ﻥ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﻭﺍﻟﻴ ﹰﺎ ﻋﻠﻴﻬﺎ ،ﻓﺒﺩﺃ ﻋﻬﺩﹰﺍ ﺠﺩﻴﺩﹰﺍ ﻋﺭﻑ ﺒﻌﻬﺩ ﺍﻟﻜﻠﺒﻴﻴﻥ ،ﻭﺍﻟﺫﻱ ﺍﻤﺘﺩ ﺍﻟﺤﺴ ﻼ ﻭﺇﻥ ﺘﻨﻘﻁﻊ ﻋﻥ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ ،ﻭﻟﻡ ﻴﺩﻡ ﻫﺫﺍ ﺍﻟﻌﻬﺩ ﻗﺭﻨﹰﺎ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ،ﻜﺎﻨﺕ ﺍﻟﺩﻭﻟﺔ ﻓﻴﻪ ﻜﻠﺒﻴﺔ ﻓﻌ ﹰ ﻁﻭﻴﻼﹰ ،ﻭﻟﺴﻨﺎ ﺒﺴﺒﻴل ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻟﺴﻘﻭﻁ ﺍﻟﻜﻠﺒﻴﻴﻥ ،ﻏﻴﺭ ﺃﻥ ﻨﻬﺎﻴﺔ ﻋﻬﺩﻫﻡ ﻜﺎﻨﺕ ﺒﺩﺍﻴﺔ ﻓﻭﻀﻰ ﻭﺍﻀﻁﺭﺍﺏ ،ﻭﺘﻘﺴﻤﺕ ﺍﻟﺠﺯﻴﺭﺓ ﺇﻟﻰ ﺩﻭﻴﻼﺕ ﻭﺃﺸﺘﺎﺕ ﻗﺒﺎﺌل ﻭﺃﺤﺯﺍﺏ ،ﻭﻋﺎﺩﻭﺍ ﺠﻤﻴﻌﹰﺎ ﺒﻌﺩ ﺍﻹﺴﻼﻡ ﻜﻔﺎﺭﹰﺍ ﻴﻀﺭﺏ ﺒﻌﻀﻬﻡ ﺭﻗﺎﺏ ﺒﻌﻀﻬﻡ .ﻭﻜﺎﻥ ﺭﺅﻭﺴﻬﻡ ﺭﺠل ﻴﺩﻋﻰ ﺍﺒﻥ ﺍﻟﺜﻤﻨﻪ ﻓﻔﻌل ﻓﻌﻠﺔ ﺃﻴﻭ ﻓﻴﻤﻴﻭﺱ ﻭﻁﻠﺏ ﺘﺩﺨل ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻴﻥ ،ﻓﻭﺠﺩﻭﺍ ﺍﻟﺠﺯﻴﺭﺓ ﻓﺭﻴﺴﺔ ﺴﻬﻠﺔ ،ﻓﺎﺴﺘﻭﻟﻭﺍ ﻋﻠﻴﻬﺎ ﻭﻀﻤﻭﻫﺎ ﺇﻟﻰ ﺠﻨﻭﺏ ﺇﻴﻁﺎﻟﻴﺎ ،ﻭﺒﺫﺍ ﺍﻨﺘﻬﻰ ﺍﻟﻌﻬﺩ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﺒﻌﺩ ﻗﺭﻨﻴﻥ ﻭﻨﺼﻑ ﻗﺭﻥ ﺃﻭ ﻤﺎ ﻴﺯﻴﺩ ﻋﻥ ﺫﻟﻙ ﺒﺒﻀﻌﺔ ﻋﺸﺭ ﻋﺎﻤﹰﺎ. ﻭﻜﺎﻥ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺼﻘﻠﻴﺔ ﻜﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺇﺴﺒﺎﻨﻴﺎ ،ﺇﺫ ﺘﺭﻗﺒﻭﺍ ﻨﺩﺓ ﻤﻥ ﺍﻟﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻋﻠﻰ ﺍﻷﺨﺹ ﺒﻨﻲ ﺯﻴﺭﻱ ﺍﻟﺫﻴﻥ ﺨﻠﻔﻭﺍ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ ﻋﻠﻰ ﻏﺭﺏ ﺇﻓﺭﻴﻘﻴﺔ ،ﻭﻟﻜﻥ ﻟﻡ ﻴﻤﺩ ﺃﺤﺩ ﻟﻬﻡ ﻴﺩ ﺍﻟﻤﺴﺎﻋﺩﺓ ،ﻓﺎﻀﻁﺭﻭﺍ ﺇﻟﻰ ﺍﻟﺘﺴﻠﻴﻡ ﻭﺍﻻﺴﺘﻼﻡ).(6ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻷﺜﺭ ﺍﻟﻔﺘﺢ ﺍﻹﺴﻼﻤﻲ ﻟﺼﻘﻠﻴﺔ 4 .ﺃﻨﻅﺭ :ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻟﻤﺤﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻋﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﻴﺩﻴﺔ" ،ﺍﻟﻔﺴﻁﺎﻁ :ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ ( http://www.fustat.com/i_hist/ubaidiyah.shtml) : 5 .ﺠﻴﻔﺭﻱ ﺒﺭﻭﻥ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﻋﻠﻲ ﺍﻟﻤﺭﺯﻭﻗﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﻋﻤﺎﻥ :ﺍﻷﻫﻠﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ.2006 ، ﺹ 96 6 .ﻤﺤﻤﺩ ﺤﺭﺏ ،ﺍﻟﺤﻤﻼﺕ ﺍﻟﺤﺭﺒﻴﺔ ﻓﻲ ﻋﻬﺩ ﺴﻠﻴﻤﺎﻥ ﺍﻟﻘﺎﻨﻭﻨﻲ -ﻤﺠﻠﺔ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻷﺴﻼﻤﻴﺔ ﺒﺎﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ -ﺍﻟﻌﺩﺩ -33ﺹ-. 56 ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ) .(1983-1982 ﻓﻘﺩ ﺩﺨل ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﺼﻘﻠﻴﺔ ﻓﺄﺩﻫﺸﻬﻡ ﻤﺎ ﻨﻘﻠﻬﺎ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺇﻟﻴﻪ ﻤﻥ ﺭﻗﻲ ﻭﺤﻀﺎﺭﺓ .ﻟﻘﺩ ﺒﺫﻟﻭﺍ ﺠﻬﺩﹰﺍ ﻓﻲ ﺘﺭﻗﻴﺘﻬﺎ ﻓﻲ ﻜل ﺠﻭﺍﻨﺏ ﺍﻟﺤﻴﺎﺓ ﺤﺘﻰ ﺒﺩﺍ ﺍﻟﻔﺭﻕ ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺍﻟﺩﻭل ﺍﻟﺘﺎﺒﻌﺔ ﻟﺒﻴﺯﻨﻁﺔ ﺒﻌﻴﺩﹰﺍ ﻥ ﻋﻅﻴﻤﺔ ،ﻭﻨﺸﻁﻭﺍ ﻭﺴﺎﺌل ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻋﻤﻠﻭﺍ ﻋﻠﻰ ﺍﺴﺘﺼﻼﺡ ﺍﻷﺭﺍﻀﻲ ﻭﺯﺭﻋﻬﺎ، ﺠﺩﺍﹰ ،ﺸﻴﺩﻭﺍ ﻤﺒﺎ ٍ ﻭﺃﺩﺨﻠﻭﺍ ﺃﻨﻭﺍﻋ ﹰﺎ ﻤﻥ ﺍﻟﻨﺒﺎﺘﺎﺕ ﻭﻤﻥ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ ﻟﻡ ﻴﻜﻥ ﻟﻸﻭﺭﻭﺒﻴﻴﻥ ﺒﻬﺎ ﻋﻬﺩ ﻭﻻ ﻋﻠﻡ ،ﺇﻟﻰ ﺠﺎﻨﺏ ﺫﻟﻙ ﻜﻠﻪ ﻭﺠﺩﻭﺍ ﻓﻨﻭﻨﹰﺎ ﺭﺍﻗﻴﺔ ﻭﺃﺩﺒﹰﺎ ﻋﺎﻟﻴﺎﹰ ،ﻭﻋﺩﻴﺩﹰﺍ ﻤﻥ ﺍﻟﻤﺴﺎﺠﺩ ﺒﻬﺎ ﺤﻠﻘﺎﺕ ﺍﻟﺘﻌﻠﻴﻡ ،ﺘﺒﺩﺃ ﺒﺘﻌﻠﻴﻡ ﺍﻟﻜﺘﺎﺒﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻭﺘﻨﺘﻬﻲ ﺒﺩﺭﺍﺴﺎﺕ ﻋﻠﻴﺎ ﻓﻲ ﻋﻠﻭﻡ ﻜﺜﻴﺭﺓ ﺩﻴﻨﻴﺔ ﻭﻏﻴﺭ ﺩﻴﻨﻴﺔ .ﻭﻫﻜﺫﺍ ﺘﻘﺩﻡ ﻭﺭﻗﻲ ﻜل ﺸﻲﺀ ﺃﻥ ﺍﻟﻔﺭﻕ ﻭﺍﺴﻊ ﺠﺩﹰﺍ ﺒﻴﻥ ﻤﺎ ﻭﺠﺩ ﺍﻟﻌﺭﺏ ﺼﻘﻠﻴﺔ ﻋﻠﻴﻪ ﺒﻌﺩ ﺨﺭﻭﺝ ﺍﻟﺒﻴﺯﻨﻁﻴﻴﻥ، ﻭﺒﻴﻥ ﻤﺎ ﻭﺠﺩﻫﺎ ﻋﻠﻴﻪ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻴﻥ ﺒﻌﺩ ﺨﺭﻭﺝ ﺍﻟﻤﺴﻠﻤﻴﻥ).(7 ﻜﺎﻥ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻴﻥ ﻋﻠﻰ ﺤﻅ ﻤﻥ ﺍﻟﺫﻜﺎﺀ ،ﻭﻗﺩ ﻋﺭﻓﻭﺍ ﺒﻪ ﻤﻥ ﻗﺒل ،ﻟﻬﺫﺍ ﻟﻡ ﻴﻔﻌﻠﻭﺍ ﺒﺂﺜﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﺎ ﻓﻌل ﺒﻬﺎ ﺍﻷﺴﺒﺎﻥ .ﻓﻬﻨﺎﻙ -ﻭﻫﺫﺍ ﺒﻌﺩ ﺘﻨﺼﻴﺭ ﺼﻘﻠﻴﺔ ﺒﺯﻤﻥ ﺒﻁﻭﻴل -ﺃﻓﺘﻰ ﺍﻟﻘﺴﺱ ﺒﺄﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺭﺠﺱ ﻭﺁﺜﺎﺭﻫﻡ ﻨﺠﺱ ﻻ ﻴﻁﻬﺭﻩ ﺇﻻ ﺇﺤﺭﺍﻗﻪ ﺒﺎﻟﻨﺎﺭ ،ﺤﺘﻰ ﺍﻟﺠﺩﺭﺍﻥ ﺃﻓﺘﻭﺍ ﺒﻬﺩﻤﻬﺎ ﻭﺇﺤﺭﺍﻗﻬﺎ ،ﻭﺒﻬﺫﺍ ﺘﺄﺨﺭﺕ ﺤﻀﺎﺭﺓ ﺇﺴﺒﺎﻨﻴﺎ ﺜﻤﺎﻨﻴﺔ ﻗﺭﻭﻥ ﺤﻘﺎﹰ ،ﺃﻤﺎ ﻫﺅﻻﺀ ﻓﺭﺃﻭﺍ ﺍﻹﺒﻘﺎﺀ ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺏ ،ﻭﺤﺎﻜﻭﻫﻡ ﻭﺍﺴﺘﻔﺎﺩﻭﺍ ﻤﻥ ﻜل ﻤﺎ ﺘﺭﻜﻭﺍ ﺇﻻ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ،ﻓﻘﺩ ﻜﺎﻨﺕ ﻋﺩﺍﻭﺓ ﺍﻹﺴﻼﻡ، ﻭﻋﻠﻰ ﺍﻷﺼﺢ ،ﻜﺎﻨﺕ ﺍﻟﺼﻭﺭﺓ ﺍﻟﺘﻲ ﻗﺭﺕ ﻓﻲ ﺃﺫﻫﺎﻨﻬﻡ ﻋﻨﻪ ﻤﻤﺎ ﻴﺼﻌﺏ ﻤﺤﻭﻩ ،ﻭﻟﻜﻥ ﺤﻀﺎﺭﺓ ﺼﻘﻠﻴﺔ ﻅﻠﺕ ﻓﻲ ﺘﻘﺩﻡ ﻟﻤﺩﺓ ﻁﻭﻴﻠﺔ ﺒﻌﺩ ،ﻭﻅﻠﺕ ﻤﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺒﺎﺩﻴﺔ ﻋﻠﻴﻬﺎ ،ﻭﻟﻭ ﺘﻘﺒل ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﺍﻹﺴﻼﻡ ﻭﺍﺘﺨﺫﻭﻩ ﺩﻴﻨ ﹰﺎ ﻟﻜﺎﻥ ﻋﻬﺩ ﻫﺫﺍ ﺍﻻﺯﺩﻫﺎﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺃﻁﻭل ﺯﻤﻨﹰﺎ ﻭﺃﺒﻘﻰ).(8 ﺍﻟﻌﻬﺩ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻱ؛ ﺃﻁﻠﻕ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻌﻬﺩ ﺍﺴﻡ "ﺍﻟﻌﻬﺩ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻱ" ﺫﻟﻙ ﻷﻥ ﻤﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺭﺒﻴﺔ ﻅﻠﺕ ﺒﺎﺩﻴﺔ ﻋﻠﻰ ﻜل ﺸﻲﺀ ﻓﻴﻪ ﺤﺘﻰ ﻋﻠﻰ ﺤﻴﺎﺓ ﺍﻟﻤﻠﻭﻙ ﻭﺍﻟﺤﻜﺎﻡ ،ﻭﺤﺘﻰ ﻋﻠﻰ ﻜﻨﺎﺌﺱ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻤﻨﺎﺯﻟﻬﻡ ،ﻭﻋﻠﻰ ﻨﺴﺎﺌﻬﻡ ﻭﺃﻁﻔﺎﻟﻬﻡ ،ﻭﺍﺴﺘﻤﺭ ﺫﻟﻙ ﻜﻠﻪ ﺃﻜﺜﺭ ﻤﻥ ﻗﺭﻥ ﻭﻨﺼﻑ ﺍﻟﻘﺭﻥ، 7 .ﺒﺒﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺃﺯﻤﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ) /(1945-1914ﺘﻌﺭﻴﺏ ﺠﻼل ﻴﺤﻴﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ,1978 ،ﺹ . 80 8 .ﺍﻷﺴﺘﺎﺫ ﺯﻴﻨﻭ ،ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ -ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) ( http://www.madariss.fr/HG/Iere/zino/h2.htm#d ﻭﺤﻘﻕ ﺫﻟﻙ ﻤﺎ ﻗﻴل ﻤﻥ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻨﺘﺼﺭﻭﺍ ﻓﻲ ﻤﻴﺩﺍﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺤﻀﺎﺭﺓ ﺤﻴﻥ ﻫﺯﻤﻭﺍ ﻓﻲ ﻤﻴﺎﺩﻴﻥ ﺍﻟﺤﺭﺏ ﻭﺍﻷﻋﻤﺎل ﺍﻟﻌﺴﻜﺭﻴﺔ).(9 ﻭﻗﺒل ﺃﻥ ﻨﻭﻀﺢ ﺠﻭﺍﻨﺏ ﻫﺫﺍ ﺍﻻﻨﺘﺼﺎﺭ ،ﻨﺸﻌﺭ ﺒﺴﺅﺍل ﺘﻌﺠﺒﻲ ﻴﺒﺩﻭﺍ ﺃﻤﺎﻤﻨﺎ ﻴﻀﻁﺭﻨﺎ ﺃﻥ ﻨﻭﻀﺢ ﻻ :ﻜﻴﻑ ﺤﻘﻕ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺫﻟﻙ ﻜﻠﻪ ﻭﻋﻬﺩﻫﻡ ﻜﺎﻥ ﻤﻠﻴﺌﹰﺎ ﺒﺎﻟﻨﺯﺍﻉ ﻭﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻤﺫﻫﺒﻴﺔ ﺇﺠﺎﺒﺔ ﺃﻭ ﹰ ﻭﺍﻟﻌﻨﺼﺭﻴﺔ؟ ﻭﻗﺩ ﺤﻜﻤﻭﺍ ﻤﺩﺓ ﻟﻡ ﺘﻜﻤل ﺜﻼﺜﺔ ﻗﺭﻭﻥ ﺒﺜﻼﺜﺔ ﺃﻨﻭﺍﻉ ﻤﻥ ﺍﻟﺤﻜﻭﻤﺎﺕ ،ﺃﻭ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺩﻗﺔ ﺒﺄﺭﺒﻌﺔ ،ﻭﻜﺎﻨﺕ ﻜل ﺤﻜﻭﻤﺔ ﺘﺨﺎﻟﻑ ﺍﻷﺨﺭﻯ ﻭﻜل ﻭﺍﺤﺩﺓ ﻟﻬﺎ ﺃﺘﺒﺎﻉ ﻴﺘﻌﺼﺒﻭﻥ ﻟﻬﺎ ﻀﺩ ﺍﻵﺨﺭﻴﻥ؟ ﻫﻨﺎﻙ ﺃﻤﺭﺍﻥ ﺠﺩﻴﺭﺍﻥ ﺒﻤﻼﺤﻅﺔ ﻜل ﻤﺅﺭﺥ ﺃﻭ ﺒﺎﺤﺙ ﻓﻲ ﺘﺎﺭﻴﺦ ﺼﻘﻠﻴﺔ: ﺍﻷﻤﺭ ﺍﻷﻭل :ﺃﻥ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﻓﺘﺤﺕ ﺒﺎﺴﻡ ﺍﻟﺫﻴﻥ ﺍﻹﺴﻼﻤﻲ ،ﻭﺃﻭل ﻭﺼﺎﻴﺔ ﻤﻥ ﺃﻭل ﻗﺎﺌﺩ ﻜﺎﻨﺕ ﺘﺩﻋﻭﺍ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﻭﺘﺤﺼﻴﻠﻪ ،ﻭﻅل ﺤﻜﺎﻤﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﻭﻥ ﺍﻟﻤﺘﻨﺎﺯﻋﻭﻥ ﻴﻌﻤﻠﻭﻥ ﻋﻠﻰ ﺍﻟﺘﻭﺴﻊ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻤﺴﺎﺠﺩ ﻭﺘﺸﺠﻴﻊ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﻌﻨﺎﻫﺎ ﺍﻟﻭﺍﺴﻊ ﺍﻟﻜﺒﻴﺭ ،ﻓﻠﻡ ﻴﻜﻥ ﺜﻤﺔ ﻋﺎﺌﻕ ﻟﻠﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﺴﺘﻤﺭﺍﺭ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻔﻨﻭﻥ ﻓﻲ ﺍﺯﺩﻫﺎﺭﻫﺎ ،ﻭﻟﻡ ﻴﻤﻠﻭﺍ ﺍﻹﻗﺎﻤﺔ ﻓﻲ ﺼﻘﻠﻴﺔ ﺇﻻ ﻓﻲ ﺍﻷﻴﺎﻡ ﺍﻷﺨﻴﺭﺓ، ﻭﻗﺒﻴل ﺍﻟﻐﺯﻭ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻱ. )(10 ﻭﺍﻷﻤﺭ ﺍﻟﺜﺎﻨﻲ :ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺩﺨﻠﻭﺍ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﻭﻫﻡ ﻓﻲ ﺃﻭﺝ ﺍﺯﺩﻫﺎﺭﻫﻡ ﻭﺭﻗﻴﻬﻡ ﺍﻟﺤﻀﺎﺭﻱ، ﻭﻜﺎﻥ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻗﺩ ﺘﺭﺠﻤﻭﺍ ﻤﻥ ﻋﻠﻭﻡ ﺍﻷﻤﻡ ﺍﻷﺨﺭﻯ ،ﻭﺩﺭﺴﻭﺍ ﻭﺍﺒﺘﻜﺭﻭﺍ ﺸﻴﺌﹰﺎ ﻜﺜﻴﺭﺍﹰ ،ﻓﻜﺎﻨﺕ ﺍﻟﺒﻼﺩ 9 .ﺸﻭﻗﻲ ﻀﻴﻑ ،ﻤﺤﺎﻀﺭﺓ ﺒﻌﻨﻭﺍﻥ "ﺜﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ" – ﻤﺅﺘﻤﺭ ﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺍﻟﺩﻭﺭﺓ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﺴﺘﻴﻥ – ﺍﻟﻘﺎﻫﺭﺓ ،ﺍﺫﺍﺭ 2002ﺹ .93 10 .ﺭﻭﻻﻥ ﻤﻭﺴﻨﻴﻴﻪ ،ﺘﺎﺭﻴﺦ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻌﺎﻡ /ﺘﻌﺭﻴﺏ ﻴﻭﺴﻑ ﺃﺴﻌﺩ ﺩﺍﻏﺭ ﻭﻓﺭﻴﺩ ﻡ .ﺩﺍﻏﺭ -.ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﺒﻴﺭﻭﺕ: ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ) .1969 ،ﺍﻟﺠﺯﺀ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻘﺭﻨﺎﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ :ﺍﻟﺘﺤﻭل ﺍﻟﻔﻜﺭﻱ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﻁﺭﺃ ﻋﻠﻲ ﺍﻟﺒﺸﺭﻴﺔ ﻁﻠﻭﻉ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺴﻴﻁﺭﺓ ﺃﻭﺭﻭﺒﺎ( . ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﺘﻲ ﺩﺨﻠﻬﺎ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺘﺘﻠﻘﻰ ﺜﻤﺎﺭﹰﺍ ﻨﺎﻀﺠﺔ ﻭﻋﻠﻭﻤﹰﺎ ﻗﺩ ﺃﺘﺕ ﺃﻜﻠﻬﺎ ﻓﻲ ﺠﻭﺍﻨﺏ ﺍﻟﻔﻜﺭ ﻭﺍﻟﺤﻀﺎﺭﺓ ،ﻭﻟﻡ ﺘﻜﻥ ﺼﻘﻠﻴﺔ ﻤﻨﻘﻁﻌﺔ ﻋﻥ ﺍﻟﺸﺭﻕ ،ﻜﻤﺎ ﻟﻡ ﺘﻜﻥ ﺇﺴﺒﺎﻨﻴﺎ ﻤﻨﻘﻁﻌﺔ ،ﺒل ﻜﺎﻨﺕ ﺭﺤﻼﺕ ﺍﻟﺤﺞ ﻭﻁﻠﺏ ﺍﻟﻌﻠﻡ ﻭﻟﻘﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻤﺎ ﻴﻐﺫﻱ ﺘﻴﺎﺭﺍﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺒﻬﺎ ،ﻓﻁل ﺍﻟﻨﺸﺎﻁ ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺒﻬﺎ ﻤﺴﺘﻤﺭﹰﺍ ﻤﺘﺠﺩﺩﹰﺍ. ﻭﻗﺩ ﺃﻋﻁﺎﻨﺎ ﺍﺒﻥ ﺤﻭﻗل ﺍﻟﺫﻱ ﺯﺭﺍ ﺒﺎﻟﻴﺭﻤﻭﻙ ﻓﻲ ﻋﻬﺩ ﺍﻟﻜﻠﺒﻴﻴﻥ ﺼﻭﺭﺓ ﻋﻤﺎ ﺸﺎﻫﺩﻩ ﻓﻴﻬﺎ ﻤﻥ ﻜﺜﺭﺓ ﺍﻟﻤﺴﺎﺠﺩ ،ﻓﻘﺎل) :ﺇﻨﻬﺎ ﻜﺎﻨﺕ ﻨﻴﻔ ﹰﺎ ﻭﺜﻼﺜﻤﺎﺌﺔ ﻤﺴﺠﺩﺍﹰ ،ﻭﺇﻨﻪ ﻋﺩ ﻓﻲ ﻤﺴﺎﺠﺩ ﺍﻟﺴﻨﻴﻴﻥ ﺴﺘﺔ ﻭﺜﻼﺜﻴﻥ ﺼﻔﺎﹰ ،ﻓﻲ ﻜل ﺼﻑ ﻨﺤﻭ ﻤﺎﺌﺘﻲ ﺸﺨﺹ ،ﻭﻜﺎﻥ ﺒﻤﺩﺍﺭﺴﻬﺎ ﺍﻟﻌﻤﻭﻤﻴﺔ ﺜﻼﺜﻤﺎﺌﺔ ﻤﺩﺭﺱ ،ﻜﺎﻨﻭﺍ ﻴﻤﺘﺎﺯﻭﻥ ﺒﺎﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻭﻯ ،ﻭﻤﻥ ﺃﻋﻅﻡ ﺍﻟﻨﺎﺱ ﺭﻗﻴ ﹰﺎ ﻭﺤﺴﻥ ﻤﻅﻬﺭ( ﻜﻤﺎ ﺫﻜﺭ :ﺃﻨﻪ ﻜﺎﻥ ﺒﺠﻭﺍﺭ ﻤﺴﺠﺩ ﺍﻟﺸﻴﺦ ﺍﻟﻘﻔﺼﻲ -ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺎﻟﻜﻲ -ﻓﺭﺃﻯ ﻋﻠﻰ ﻤﻘﺩﺍﺭ ﺭﻤﻴﺔ ﺴﻬﻡ ﻨﺤﻭ ﻋﺸﺭﺓ ﻤﺴﺎﺠﺩ ﻴﺩﺭﻜﻬﺎ ﺒﺼﺭﻩ ،ﻭﺒﻌﻀﻬﺎ ﻓﻲ ﻤﻘﺎﺒﻠﺔ ﺍﻵﺨﺭ ﻻ ﻴﻔﺼﻠﻬﺎ ﺇﻻ ﻋﺭﺽ ﺍﻟﻁﺭﻴﻕ ،ﻭﻋﻠﻡ ﺃﻥ ﺍﻟﻘﻭﻡ ﻟﺘﺒﺎﻫﻴﻬﻡ ﻭﺘﻔﺎﺨﺭﻫﻡ ﻜﺎﻥ ﻜل ﻭﺍﺤﺩ ﻴﺤﺏ ﺃﻥ ﻴﻜﻭﻥ ﻟﻪ ﻤﺴﺠﺩ ﺒﺎﺴﻤﻪ ،ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﺃﺨﻭﺍﻥ ﺩﻭﺭﻫﻤﺎ ﻤﺘﻼﺼﻘﺔ، ﻭﻟﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻤﺎ ﻤﺴﺠﺩﻩ ﺍﻟﺨﺎﺹ ﺒﻪ "ﻭﻜﺜﺭﺓ ﺍﻟﻤﺴﺎﺠﺩ ﺍﺴﺘﻠﺯﻤﺕ ﻜﺜﺭﺓ ﻭﺴﻌﺔ ﺍﻟﺘﻌﻠﻴﻡ ﻤﻤﺎ ﺠﻌل ﺒﻌﺽ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻴﺅﻜﺩ ﺃﻥ ﺼﻘﻠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻡ ﻴﻜﻥ ﻓﻴﻬﺎ ﺸﺨﺹ ﺃﻤﻲ ﻻ ﻴﻘﺭﺃ ﻭﻻ ﻴﻜﺘﺏ ﺃﻭ ﻴﺤﻔﻅ ﺤﻅﹰﺎ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ،ﻭﻫﺫﺍ ﺴﺭ ﻨﺠﺩﻩ ﻤﻥ ﻜﺜﺭﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻤﺎ ﻨﻘﺭﺅﻩ ﻤﻥ ﺃﺴﻤﺎﺀ ﻤﻥ ﻴﻨﺘﺴﺒﻭﻥ ﺇﻟﻰ )(11 ﺼﻘﻠﻴﺔ. ﺍﻟﻨﻭﺭﻤﻨﺩﻴﻭﻥ ﺃﻨﺼﺎﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ،ﻓﻘﺩ ﻭﺭﺙ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﻫﺫﻩ ﺍﻟﺤﻀﺎﺭﺓ ﻓﻠﻡ ﻴﺴﻌﻬﻡ ﺇﻻ ﺍﻟﺨﻀﻭﻉ ﻟﻬﺎ ﻭﺍﻻﻗﺘﺒﺎﺱ ﻤﻨﻬﺎ ،ﻭﺒﺭﺯ ﺒﻴﻥ ﺍﻟﺤﻜﺎﻡ ﺃﻨﺼﺎﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ "ﺭﻭﺠﺭ ﺍﻷﻭل" ﻓﺎﺘﺢ ﺍﻟﺠﺯﻴﺭﺓ ،ﻭﺃﺒﻨﻪ "ﺭﻭﺠﺭ ﺍﻟﺜﺎﻨﻲ" ﻭﺴﻤﺎﻫﻤﺎ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻓﻲ ﺘﺎﺭﻴﺨﻪ ﺒﺎﺴﻡ "ﺭﻭﺠﺎﺭ" ﻭﺍﻟﻤﻠﻙ "ﻓﺭﻴﺩﺭﻴﻙ )(12 ﺍﻟﺜﺎﻨﻲ ﻭﻭﻟﻴﻡ ﺍﻟﺜﺎﻨﻲ". 11 .ﻏﻭﺴﺘﺎﻑ ﻟﻭﺒﻭﻥ ،ﺭﻭﺡ ﺍﻟﺜﻭﺭﺍﺕ ﻭﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ،ﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﻋﺎﺩل ﺯﻋﻴﺘﺭ -.ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻌﺼﺭﻴﺔ .1934 ،ﺹ .83 12 Henry H.Hart, Marco Polo: Venetian Adventurer . –University of Oklahoma Press, 1967 ,P120. ﻟﻡ ﻴﻜﻥ ﺭﻭﺠﺭ ﺍﻷﻭل ﻤﺜﻘﻔ ﹰﺎ ﻭﻟﻜﻥ ﻜﺎﻥ ﺫﺍ ﺘﺴﺎﻤﺢ ،ﻭﺭﺃﻯ ﺃﻥ ﻴﺴﺘﻔﻴﺩ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻜل ﺸﻲﺀ ﻭﺤﺩﻩ ،ﻓﻜﺎﻥ ﻓﻲ ﺠﻴﺸﻪ ﻋﺩﺩ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻴﻜﻭﻥ ﻏﺎﻟﺒﻴﺘﻪ ،ﻭﻜﺎﻥ ﺤﻭﻟﻪ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻼﺴﻔﺔ ﻭﺃﻁﺒﺎﺀ ،ﻭﻜﺎﻥ ﺒﻼﻁﻪ ﺒﻼﻁ ﻤﻠﻙ ﺸﺭﻗﻲ ،ﻭﻜﺎﻥ ﻜﺜﻴﺭ ﻤﻥ ﻜﺒﺎﺭ ﻤﻭﻅﻔﻴﻪ ﻤﺴﻠﻤﻴﻥ .ﻭﻜﺎﻥ ﺭﻭﺠﺭ ﺍﻟﺜﺎﻨﻲ ﻴﻠﺒﺱ ﻤﻼﺒﺱ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﻭﻴﻁﺭﺯ ﺭﺩﺍﺀﻩ ﺒﺤﺭﻭﻑ ﻋﺭﺒﻴﺔ ،ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﻅﺎﻫﺭﺓ ﺸﺎﺌﻌﺔ ،ﻭﻟﻜﻥ ﺨﺼﻭﻤﻪ ﻭﺼﻔﻭﻩ ﺒـﻨﻪ ﻨﺼﻑ ﻭﺜﻨﻲ ،ﻴﻌﻨﻭﻥ ﻨﺼﻑ ﻤﺴﻠﻡ! ﻭﺠﺭﻯ ﺤﻔﻴﺩﻩ ﻭﻟﻴﻡ ﺍﻟﺜﺎﻨﻲ ﻋﻠﻰ ﻨﻬﺞ ﺃﺴﻼﻓﻪ ،ﻭﻟﻜﻥ ﺃﺴﻤﻰ ﺍﺯﺩﻫﺎﺭ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﻜﺎﻥ ﺃﺜﻨﺎ ﺤﻜﻡ ﺭﻭﺠﺭ ﺍﻟﺜﺎﻨﻲ. ﻜﺎﻥ ﺍﻹﺩﺭﻴﺴﻲ ،ﺼﺎﺤﺏ ﻜﺘﺎﺏ "ﻨﺯﻫﺔ ﺍﻟﻤﺸﺘﺎﻕ ﻓﻲ ﺍﺨﺘﺭﺍﻕ ﺍﻵﻓﺎﻕ" ﻴﻌﻴﺵ ﻓﻲ ﺒﻼﻁﻪ ﻭﻴﺤﻅﻲ ﺒﺭﻋﺎﻴﺘﻪ ﻭﺘﺸﺠﻴﻌﻪ ،ﻭﻗﺩ ﺴﻤﻰ ﻜﺘﺎﺒﻪ ﻫﺫﺍ ﺒﺎﺴﻡ )ﺍﻟﺭﻭﺠﺭﻱ( ﻭﺍﻹﺩﺭﻴﺴﻲ ﻤﻥ ﻤﺸﻬﻭﺭﻱ ﺍﻟﺠﻐﺭﺍﻓﻴﻴﻥ ﻭﺍﻟﺭﺴﺎﻤﻴﻥ ﻟﺨﺭﺍﺌﻁ ،ﻭﻻ ﻴﻨﺎﻓﺴﻪ ﺃﺤﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻴﺩﺍﻥ ﺨﻼل ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁ ﻜﻠﻬﺎ .ﻭﻗﺩ ﺼﻨﻊ ﻟﺭﻭﺠﺭ ﻜﺭﺓ ﺴﻤﺎﻭﻴﺔ ﻭﺨﺭﻴﻁﺔ ﻟﻠﺩﻨﻴﺎ ﻋﻠﻰ ﺸﻜل ﻜﺭﺓ ،ﻭﻜﻼﻫﻤﺎ ﻤﻥ ﺍﻟﻔﻀﺔ. )(13 ﻑ ﺴﻘﻔﻬﺎ ﺒﻨﻘﻭﺵ ﻜﻭﻓﻴﻪ .ﻭﻜﺎﻨﺕ ﺍﻟﻨﺴﺎﺀ ﻗﺎﻡ ﺭﻭﺠﺭ ﺍﻟﺜﺎﻨﻲ ﺒﺒﻨﺎﺀ ﻜﻨﻴﺴﺔ ﻓﻲ ﺒﺎﻟﻴﺭﻤﻭ ﻭﺯﺨﺭ ﹶ ﺍﻟﻨﺼﺭﺍﻨﻴﺎﺕ ﻴﻠﺒﺴﻥ ﺍﻟﻤﻼﺒﺱ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻜﺎﻥ ﺍﻟﺼﻨﺎﻉ ﺍﻟﻌﺭﺏ ﻭﺍﻟﺯﺭﺍﻉ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﻼﺤﻭﻥ ﺍﻟﻌﺭﺏ ﻴﻘﻭﻤﻭﻥ ﺒﻜل ﺍﻷﻋﻤﺎل ﺍﻟﺘﻲ ﺘﺘﻁﻠﺒﻬﺎ ﺤﺎل ﺍﻟﺩﻭﻟﺔ ،ﻭﻟﻡ ﻴﻜﻥ ﻋﺠﻴﺒﹰﺎ ﺒﻌﺩ ﻫﺫﺍ ﺃﻥ ﻴﻔﺩ ﺭﻭﺍﺩ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻹﺴﺘﺸﺭﺍﻗﻴﺔ ﻤﻥ ﺃﻭﺭﻭﺒﺎ ﺇﻟﻰ ﺼﻘﻠﻴﺔ ،ﻭﺃﻥ ﺘﺘﺒﻭﺃ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﺯﻋﺎﻤﺔ ﺍﻟﺒﺤﺭ ﺍﻷﺒﻴﺽ ،ﻭﻜل ﺫﻟﻙ )(14 ﻻ. ﺒﻔﻀل ﺍﻟﻌﺭﺏ ﻓﻼﺴﻔﺔ ﻭﻋﻠﻤﺎﺀ ﻭﻋﻤﺎ ﹰ ﺃﻤﺎ ﻓﺭﻴﺩﺭﻴﻙ ﺍﻟﺜﺎﻨﻲ -ﺤﻔﻴﺩ ﺭﻭﺠﺭ ﺍﻟﺜﺎﻨﻲ -ﻓﻜﺎﻥ ﺃﺒﺭﺯ ﻭﺃﻋﺠﺏ ﻤﻠﻭﻙ ﺼﻘﻠﻴﺔ ﻜﺎﻥ ﻭﺭﻴﺙ ﻋﺭﺵ ﺃﻟﻤﺎﻨﻴﺎ ﻤﻥ ﻗﺒل ﺃﻤﻪ ،ﻭﻭﺍﺭﺙ ﺍﻟﻤﻠﻙ ﻓﻲ ﺼﻘﻠﻴﺔ ﻤﻥ ﻗﺒل ﺃﺒﻴﻪ ﻭﻋﻥ ﻁﺭﻴﻕ ﺯﻭﺍﺠﻪ ﻤﻥ ﺍﻷﻤﻴﺭﺓ ﺇﻴﺯﺍﺒﻴﻼ ﻭﻟﻴﺔ ﻋﻬﺩ ﺃﺒﻴﻬﺎ ﻓﻲ ﻤﻠﻙ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ -ﺘﻠﻙ ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﺘﻲ ﻨﺸﺄﺕ ﺃﺜﻨﺎﺀ ﺍﻟﺤﺭﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ- ﺼﺎﺭ ﺃﻴﻀﺎ ﻤﻠﻙ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ،ﺜﻡ ﻫﻭ ﺸﺄﻥ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻴﻥ ﺠﻤﻴﻌ ﹰﺎ ﺇﻤﺒﺭﺍﻁﻭﺭ ﻹﻴﻁﺎﻟﻴﺎ ،ﻭﻜﺎﻥ ﻴﺴﻤﻰ 13 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﻨﻌﻨﻌﻲ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻤﻌﺎﺼﺭ :ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ -.ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ,2004 ،ﺹ .95 14 .ﻤﺤﻤﺩ ﺃﻨﻴﺱ ،ﻤﺤﻤﺩ ﻓﻭﺯﻱ ﺸﻜﺭﻱ ،ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺤﺩﻴﺜﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ ﺍﻟﻤﺼﺭﻴﺔ.1957 ، )ﺍﻟﺠﺯﺀ ﺍﻷﻭل( ﺹ .80 ﺇﻤﺒﺭﺍﻁﻭﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺍﻟﻤﻘﺩﺴﺔ .ﻭﻗﺩ ﺸﺎﺭﻙ ﻓﻲ ﺍﻟﺤﺭﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺒﻐﻴﺔ ﺍﻟﺤﻜﻡ ﻭﺍﻟﺴﻴﺎﺩﺓ، ﻭﻟﻜﻥ ﺍﺨﺘﻼﻁﻪ ﺒﺎﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻕ ﺠﻌﻠﻪ ﻴﻭﻟﻴﻬﻡ ﺘﻘﺩﻴﺭﹰﺍ ﻭﺍﺤﺘﺭﺍﻤﹰﺎ ﺃﻜﺜﺭ ،ﻭﺠﻌﻠﺕ ﺍﻟﻌﺎﺩﺍﺕ )(15 ﻭﺍﻟﻤﻅﺎﻫﺭ ﺍﻟﺸﺭﻗﻴﺔ ﺘﺘﺄﺼل ﻓﻴﻪ ﻭﻓﻲ ﺩﻭﻟﺘﻪ. ﻜﺎﻥ ﺒﻌﺩ ﺤﻤﻠﺘﻪ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﻔﺎﺸﻠﺔ ﻋﻠﻰ ﺼﻠﺔ ﺒﺨﻠﻔﺎﺀ ﺼﻼﺡ ﺍﻟﺩﻴﻥ ،ﻭﻜﺎﻥ ﻫﻭ ﺍﻟﻤﻠﻙ ﺍﻟﻜﺎﻤل ﻤﺤﻤﺩ ﻴﺘﺒﺎﺩﻻﻥ ﺍﻟﻬﺩﺍﻴﺎ ،ﻭﻟﻡ ﺘﺨل ﺴﻴﺭﺘﻪ ﻤﻥ ﻏﺭﺍﺒﺔ ،ﺃﻫﻤﻬﺎ :ﺃﻨﻪ ﻜﺎﻨﺕ ﻴﺠﻤﻊ ﺒﻴﻥ ﺍﻷﻋﻤﺎل ﺍﻟﺠﺎﺩﺓ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺍﻷﻋﻤﺎل ﺍﻟﻼﻫﻴﺔ ﺍﻟﺘﻲ ﻻ ﻁﺎﺌل ﻭﺭﺍﺀﻫﺎ ﻏﻴﺭ ﺍﻷﺒﻬﺔ ﻭﺍﻟﺘﺒﺎﻫﻲ .ﻜﺎﻥ ﻓﻲ ﺒﻼﻁﻪ ﻋﺩﺩ ﻤﻥ ﺍﻟﻔﻼﺴﻔﺔ ﻭﻓﺩﻭﺍ ﻤﻥ ﺍﻟﺸﺭﻕ ،ﻭﻜﺎﻨﻭﺍ ﺫﻭﻱ ﻟﺤﻰ ﻁﻭﻴﻠﺔ ﻭﻤﻼﺒﺱ ﻓﻀﻔﺎﻀﺔ ،ﻭﻜﺎﻥ ﺍﻟﻨﺎﺱ ﻴﺤﺎﻜﻭﻨﻬﻡ ﻓﻲ ﺯﻴﻬﻡ ﻭﺴﺎﺌﺭ ﻤﻅﺎﻫﺭ ﺤﻴﺎﺘﻬﻡ ،ﻭﻜﺎﻥ ﻓﻲ ﺒﻴﺘﻪ ﺭﺍﻗﺼﺎﺕ ﻴﻬﻭﺩﻴﺎﺕ ﻤﻥ ﺍﻟﺸﺭﻕ ،ﻭﻜﺎﻥ ﻟﻪ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ ﺍﻟﻨﺎﺩﺭﺓ ﻭﻤﻥ ﺍﻟﻁﻴﻭﺭ ،ﻭﻜﺎﻥ ﻜﻠﻔﹰﺎ ﺒﻬﺎ ﺤﺘﻰ ﺇﻨﻪ ﻴﺼﻁﺤﺒﻬﺎ ﻓﻲ ﺘﻨﻘﻼﺘﻪ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻭﺤﻴﻥ )(16 ﻴﺭﺤل ﻤﻥ ﺼﻘﻠﻴﺔ ﺇﻟﻰ ﺃﻟﻤﺎﻨﻴﺎ. ﻭﻟﻜﻥ ﻫﺫﺍ ﺍﻟﻠﻬﻭ ﻟﻡ ﻴﺨل ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻋﻠﻤﻴﺔ ،ﻓﻘﺩ ﺃﺤﻀﺭ ﻤﻥ ﺴﻭﺭﻴﺔ ﻤﺩﺭﺒﻴﻥ ﻟﻠﺼﻘﻭﺭ ﺍﻟﺘﻲ ﻟﺩﻴﻪ ،ﻭﻟﻜﻨﻪ ﻗﺎﻡ ﺒﺘﺠﺭﺒﺔ ﻋﻠﻤﻴﺔ ﺇﺫ ﺫﺍﻙ ،ﻭﻫﻲ ﺘﻐﻁﻴﺘﻪ ﺃﻋﻴﻥ ﺍﻟﺼﻘﻭﺭ ﺒﻐﻁﺎﺀ ﻤﺤﻜﻡ ﻟﻴﺭﻯ ﻤﺩﻯ ﺍﻫﺘﺩﺍﺌﻬﺎ ﺒﺤﺎﺴﺔ ﺍﻟﺸﻡ ،ﻭﻜﺎﻥ ﻴﻘﺭﺃ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺭﻴﺎﻀﺔ ﻭﺍﻟﻔﻠﻙ ،ﻭﻟﻤﺎ ﺼﺎﺩﻓﺘﻪ ﻤﺭﺓ ﻤﺴﺎﺌل ﻤﻌﻀﻠﺔ ﻓﻴﻬﺎ ﻭﻟﻡ ﻴﺴﺘﻁﻊ ﺤﻠﻬﺎ ،ﺃﺭﺴﻠﻬﺎ ﺇﻟﻰ ﺍﻟﺴﻠﻁﺎﻥ ﺍﻟﻜﺎﻤل ﺍﻷﻴﻭﺒﻲ ﻁﺎﻟﺒ ﹰﺎ ﻟﻠﺤل ﺃﻭ ﻤﻌﺠﺯﹰﺍ ﻟﻌﻠﻤﺎﺌﻪ ،ﻭﻟﻜﻥ ﻼ ﺸﺎﻓﻴﺎﹰ ،ﻭﺃﻀﻴﻑ ﻫﺫﺍ ﺇﻟﻰ ﻤﺎ ﺃﺨﺫ ﺍﻟﻐﺭﺏ ﻋﻥ ﺍﻟﺸﺭﻕ ،ﻭﻁﻠﺏ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺼﺭﻴﻴﻥ ﺤﻠﻬﺎ ﺤ ﹰ ﻤﺭﺓ ﺃﺨﺭﻯ ﻋﻠﻤﺎﺀ ﻤﺼﺭﻴﻴﻥ ﻟﻴﺠﺭﺒﻭﺍ ﺘﺠﺎﺭﺏ ﻋﻠﻰ ﺒﻴﺽ ﺍﻟﻨﻌﺎﻡ ﻜﻲ ﻴﻤﻜﻥ ﺘﻔﺭﻴﺨﻪ ﻭﻓﻘﺴﻪ ﻋﻠﻰ ﺤﺭﺍﺭﺓ ﺍﻟﺸﻤﺱ ،ﻭﺘﺭﺠﻤﺕ ﻟﻪ ﻜﺘﺏ ﻋﺭﺒﻴﺔ ﻭﻓﺎﺭﺴﻴﺔ ﻓﻲ ﺘﺩﺭﻴﺏ ﺍﻟﺼﻘﻭﺭ ،ﻭﺃﺨﺭﺝ ﻫﻭ ﻨﻔﺴﻪ ﻜﺘﺎﺒﹰﺎ ﻋﻨﻬﺎ ،ﻜﻤﺎ ﺘﺭﺠﻤﺕ ﻟﻪ ﻜﺘﺏ ﺃﺭﺴﻁﻭ ﻋﻥ ﺍﻟﺤﻴﻭﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ،ﻭﺸﺭﻭﺡ ﺍﺒﻥ ﺴﻴﻨﺎ ﻋﻠﻴﻬﺎ .ﻭﻫﻜﺫﺍ ﻜﺎﻥ 15 The Catholic Encyclopedia: Heinrich Wallau, "Johann Gutenberg". –New York: Robert Appleton . Company, 1910 (Vol.7),- Available in 18 Apr. 2009 ( ). http://www.newadvent.org/cathen/07090a.htm 16 .ﺸﻭﻗﻲ ﻋﻁﺎ ﺍﷲ ﺍﻟﺠﻤل ،ﻋﺒﺩ ﺍﷲ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺇﺒﺭﺍﻫﻴﻡ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻟﻨﻬﻀﺔ ﺤﺘىﻰ ﺍﻟﺤﺭﺏ ﺍﻟﺒﺎﺭﺩﺓ -.ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻜﺘﺏ ﺍﻟﻤﺼﺭﻱ ﻟﺘﻭﺯﻴﻊ ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ,2000 ،ﺹ .90 ﻫﺫﺍ ﺍﻟﻤﻠﻙ ﺠﺎﺩﹰﺍ ﻓﻲ ﻟﻬﻭﻩ ،ﻭﻟﻡ ﻴﻜﻥ ﻴﺒﻌﺙ ﻓﻴﻤﺎ ﻴﻌﻤل ﻭﻻ ﻴﺠﻌل ﻋﻤﻠﻪ ﻟﻤﺠﺭﺩ ﺍﻹﻤﺘﺎﻉ).(17ﻜﺎﻥ ﻋﺼﺭ ﻫﺫﺍ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻴﻤﺜل ﻓﺠﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﺩﺒﻴﺔ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ،ﻭﻫﻲ ﺒﺩﺍﻴﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ﻜﻠﻬﺎ .ﻭﻜﻨﺎ ﻨﻭﺩ ﻤﻥ ﻫﺫﺍ ﺍﻟﻤﻠﻙ ﺍﻟﺤﺼﻴﻑ ﺒﻌﺩ ﻤﺎ ﺭﺃﻯ ﻤﻥ ﺜﻤﺎﺭ ﺍﻟﺘﺴﺎﻤﺢ ﻤﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺃﻻ ﻴﺤﺩﺙ ﻤﻨﻪ ﺍﻀﻁﻬﺎﺩ ﻴﻨﻐﺼﻬﻡ ﻭﻴﻨﻐﺹ ﺴﻴﺭﺘﻪ ،ﻭﻟﻜﻨﻪ ﻟﻡ ﻴﺴﺘﻁﻊ ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻌﺎﺼﺭﻩ ،ﻭﻻ ﻤﻥ ﺴﻴﻁﺭﺓ ﺍﻟﺭﻭﺡ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻋﻠﻴﻪ. ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﺼﻘﻠﻴﺔ ﻓﺈﻨﻬﺎ ﺃﺴﻬﻤﺕ ﺒﺤﻅ ﻭﺍﻓﺭ ﻓﻲ ﻨﻘل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻗﻴﺔ ﺇﻟﻰ ﺍﻟﻐﺭﺏ ﻭﻜﺎﻨﺕ ﻤﺭﻜﺯ ﺘﺭﺠﻤﺔ ﻨﺸﻴﻁﺔ ،ﻭﺒﺤﻜﻡ ﻤﻭﻗﻌﻬﺎ ﻭﺘﺎﺭﻴﺨﻬﺎ ﻜﺎﻨﺕ ﻤﻠﺘﻘﻰ ﺃﺠﻨﺎﺱ ﻭﻟﻐﺎﺕ ،ﻭﺴﺎﺩﺕ ﻓﻴﻬﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺤﻴﺔ ﺇﺫ ﺫﺍﻙ ﺍﻟﻭﺍﺴﻌﺔ ﺍﻻﻨﺘﺸﺎﺭ ،ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﺍﻟﻌﺭﺒﻴﺔ ،ﻭﻜﺎﻨﺕ ﺒﻬﺎ ﻴﻬﻭﺩ ﻤﺘﺭﺠﻤﻭﻥ ﺃﻴﻀﺎ ﻋﻠﻰ ﻨﺤﻭ ﻤﺎ ﻜﺎﻥ ﻓﻲ ﻁﻠﻴﻁﻠﺔ .ﻭﻓﻲ ﺼﻘﻠﻴﺔ ﺘﺭﺠﻡ ﺍﻟﻤﺠﺴﻁﻲ ﻤﻥ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﺇﻟﻰ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻤﺒﺎﺸﺭﺓ، ﻭﺘﺭﺠﻡ ﻓﻲ ﺍﻷﻨﺩﻟﺱ ﻤﻥ ﺍﻟﻌﺭﺒﻴﺔ .ﻭﻓﻴﻬﺎ ﺘﺭﺠﻡ ﻜﺘﺎﺏ ﺍﻟﺒﺼﺭﻴﺎﺕ ﺍﻟﺫﻱ ﻜﺎﻥ ﺒﻁﻠﻴﻤﻭﺱ ﺃﺨﺭﺠﻪ ﻓﻲ ﺍﻹﺴﻜﻨﺩﺭﻴﺔ ،ﻭﻓﻴﻬﺎ ﺘﺭﺠﻤﺕ ﻜﺘﺏ ﺃﺩﺒﻴﺔ ﺃﺨﺭﻯ .ﻭﺘﻭﺝ ﻓﺭﻴﺩﺭﻴﻙ ﺍﻟﺜﺎﻨﻲ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺠﻤﻴﻠﺔ ﺒﺘﺄﺴﻴﺴﻪ ﺠﺎﻤﻌﺔ ﻨﺎﺒل ﻓﻲ ﺃﻴﻁﺎﻟﻴﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻭﺃﻭﺩﻋﻬﺎ ﻤﺠﻤﻭﻋﺔ ﻜﺒﻴﺭﺓ ﻤﻥ ﻜﺘﺒﻪ ﺍﻟﺨﺎﺼﺔ ،ﻭﺩﺭﺴﺕ ﻓﻴﻬﺎ ﻤﺅﻟﻔﺎﺕ ﺍﺒﻥ ﺭﺸﺩ ،ﻭﻫﺫﺍ ﻋﻤل ﻟﻪ ﻗﻴﻤﺘﻪ ،ﻷﻥ ﺃﻭﺭﻭﺒﺎ ﻋﺎﺩﺕ ﻓﻠﺴﻔﺔ ﺍﺒﻥ ﺭﺸﺩ ﻤﺩﺓ ﻁﻭﻴﻠﺔ ،ﻭﻗﻴﻤﺔ ﺠﺎﻤﻌﺔ ﻨﺎﺒل ﺃﻨﻬﺎ ﺃﻭل ﺠﺎﻤﻌﺔ ﺭﺴﻤﻴﺔ ،ﻭﻜﺎﻨﺕ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻷﺨﺭﻯ ﺇﻟﻰ ﻤﺎ ﺒﻌﺩ ﺫﻟﻙ ﺍﻟﻌﻬﺩ ﺠﺎﻤﻌﺎﺕ ﺃﻫﻠﻴﺔ ﺘﺎﺒﻌﺔ ﻟﻸﺩﻴﺭﺓ ﻭﺍﻟﻜﻨﺎﺌﺱ ،ﻭﻜﺎﻨﺕ ﺘﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺘﺒﺭﻋﺎﺕ ﻭﺍﻟﻬﺒﺎﺕ ،ﺃﻤﺎ ﺠﺎﻤﻌﺔ ﻨﺎﺒل ﻓﻘﺩ ﻨﺸﺄﺕ ﻤﻠﻜﻴﺔ ﻤﺸﻤﻭﻟﺔ ﺒﺭﻋﺎﻴﺔ ﺇﻤﺒﺭﺍﻁﻭﺭ ﻋﺎﻟﻡ) ،(18ﻭﺍﺴﺘﻌﺎﺭﺕ ﻤﻨﻬﺎ ﺒﻌﺽ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻷﺨﺭﻯ ،ﻭﻋﻠﻰ 17 .ﻜﺎﻥ ﻓﺭﺩﺭﻴﻙ ﻋﻠﻰ ﺤﺩ ﺘﻌﺒﻴﺭ ﺍﻟﻤﺅﺭﺥ ﺍﻟﺒﺭﻴﻁﺎﻨﻲ ﺴﺘﻴﻔﻥ ﺭﺍﻨﺴﻴﻤﺎﻥ "ﻴﻤﺘﻠﻙ ﻗﺩﺭﹰﺍ ﻋﺎﻟﻴﹰﺎ ﻤﻥ ﺍﻟﻔﻜﺭ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻭﺍﺴﻌﺔ ﻴﻌﺭﻑ ﺴﺕ ﻟﻐﺎﺕ ﻫﻲ ﺍﻟﻔﺭﻨﺴﻲ ﻭﺍﻷﻟﻤﺎﻨﻴﺔ ﻭﺍﻹﻴﻁﺎﻟﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻭﺍﻟﻌﺭﺒﻴﺔ ،ﺠﻤﻊ ﺃﺼﻭل ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻔﻨﻭﻥ ﻭﺼﺎﺤﺏ ﻤﺩﺭﺴﺔ ﻓﻲ ﻓﻥ ﺍﻟﻨﺤﺕ ...ﺸﺎﻋﺭﹰﺍ ﻭﺩﺒﻠﻭﻤﺎﺴﻴ ﹰﺎ ...ﻭﻤﻬﻨﺩﺴﹰﺎ ﻤﻌﻤﺎﺭﻴﹰﺎ" .ﻟﻬﺫﺍ ﻜﻠﻪ ﻟﻡ ﻴﻜﻥ ﻏﺭﻴﺒﹰﺎ ﺃﻥ ﻴﺤﻅﻰ ﻓﺭﺩﺭﻴﻙ ﺍﻟﺜﺎﻨﻲ ﺒﻠﻘﺏ "ﻤﺤﻴﺭ ﺍﻟﻌﺎﻟﻡ" ﺃﻭ "ﺃﻋﺠﻭﺒﺔ ﺍﻟﺩﻨﻴﺎ" Mundiﺍﻟﺫﻱ ﺃﻁﻠﻘﻪ ﻋﻠﻴﻪ ﻤﻌﺎﺼﺭﻭﻩ ،ﺘﻌﺒﻴﺭﺍ ﻋﻥ ﻫﺫﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﺘﻌﺩﺩﺓ ﺍﻟﺘﻲ ﺍﺠﺘﻤﻌﺕ ﻓﻲ ﺸﺨﺼﻪ ﻴﺭﺍﺠﻊ: ﺃﺸﺭﺍﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻗﺭﺍﺀﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﻭﺤﻀﺎﺭﺓ ﺃﻭﺭﺒﺎ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ -ﺍﻟﻁﺒﻌﺔ ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ ﺍﻷﻭﻟﻰ -ﺒﻴﺭﻭﺕ :ﺸﺭﻜﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻻﻟﻜﺘﺭﻭﻨﻲ ﺍﻟﻌﺭﺒﻲ .2008 ،ﺹ) ،77ﺴﻠﺴﻠﺔ ﺍﻟﻤﺅﺭﺥ ﺍﻟﺼﻐﻴﺭ؛ .(4 18 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ ،ﺍﻟﻘﺎﻫﺭﺓ:ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ,1999 ،ﺹ .95 ﺍﻷﺨﺹ ﺠﺎﻤﻌﺔ ﺒﺎﺭﻴﺱ ﻤﺎ ﻟﺩﻴﻬﺎ ﻤﻥ ﺍﻟﺘﺭﺍﺠﻡ ﺍﻟﺘﻲ ﺃﻤﺭ ﺒﻬﺎ ﻓﺭﻴﺩﺭﻴﻙ ،ﻭﻤﻥ ﺍﻟﺫﻴﻥ ﺘﺨﺭﺠﻭﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﺠﺎﻤﻌﺔ ﺘﻭﻤﺎ ﺍﻹﻜﻭﻴﻨﻲ ،ﻭﺃﺜﺭﻩ ﻤﻌﺭﻭﻑ ﻓﻲ ﻨﺸﺭ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺸﺭﻗﻴﺔ ﻓﻲ ﺃﻭﺭﻭﺒﺎ. ﻭﻴﻜﻔﻲ ﺼﻘﻠﻴﺔ ،ﻭﻫﻲ ﺠﺯﻴﺭﺓ ﺼﻐﻴﺭﺓ ﺒﺠﺎﻨﺏ ﺇﺴﺒﺎﻨﻴﺎ ﺍﻟﻭﺍﺴﻌﺔ ،ﺃﻥ ﺘﻜﻭﻥ ﻗﺩ ﺃﺴﻬﻤﺕ ﻓﻲ ﻨﻘل ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﺸﺭﻗﻴﺔ ﺇﻟﻰ ﺍﻟﻐﺭﺏ ،ﻭﺃﻥ ﻴﻜﻭﻥ ﻟﻬﺎ ﻨﺼﻴﺏ ﻏﻴﺭ ﺨﻔﻲ ﻓﻲ ﺇﻴﻘﺎﻑ ﺃﻭﺭﻭﺒﺎ ﺍﻟﻌﺼﺭ ﺍﻟﻭﺴﻴﻁ ﻤﻥ ﺴﺒﺎﺘﻬﺎ ﺍﻟﻌﻤﻴﻕ ،ﻭﺃﻥ ﺘﻜﻭﻥ ﺒﺭﺯﺨ ﹰﺎ ﻓﻲ ﻨﻘل ﺠﺯﺀ ﻜﺒﻴﺭ ﻤﻥ ﺤﻀﺎﺭﺓ ﺍﻟﺸﺭﻕ ﺇﻟﻰ ﺍﻟﻐﺭﺏ. ﻫﺫﺍ ،ﻭﺃﺨﺒﺎﺭ ﺼﻘﻠﻴﺔ ﻤﺒﻌﺜﺭﺓ ﻓﻲ ﻤﺼﺎﺩﺭ ﻜﺜﻴﺭﺓ ﻋﺭﺒﻴﺔ ،ﺒﻌﻀﻬﺎ ﻴﻜﻤل ﺒﻌﻀﺎﹰ ،ﺃﻭ ﻴﻭﻀﺢ ﻭﻴﻔﺼل ﻤﺎ ﺃﺠﻤﻠﻪ ﺍﻵﺨﺭ) ،(19ﻭﻗﺩ ﺠﻤﻊ ﺍﻟﻤﺴﺘﺸﺭﻕ ﺍﻟﺼﻘﻠﻲ ﻤﻴﻜﻲ ﺃﻤﺎﺭﻱ ﺃﺨﺒﺎﺭﻫﺎ ﻤﺴﺘﻭﻓﺎﺓ ﻓﻲ ﻤﺠﻤﻭﻋﺔ ﺃﺴﻤﺎﻫﺎ "ﺘﺎﺭﻴﺦ ﻤﺴﻠﻤﻲ ﺼﻘﻠﻴﺔ" ،ﻭﻴﻘﻭﻡ ﻋﻠﻰ ﺩﺭﺱ ﻫﺫﻩ ﺍﻟﺤﻘﺒﺔ ﻤﻥ ﺘﺎﺭﻴﺦ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻵﻥ ﺍﻷﺴﺘﺎﺫ ﺃﻤﺒﺭﺘﻭ ﺭﻴﺯﻴﺎﻨﻭ ،ﻭﺘﻨﺒﺊ ﻜﺘﺎﺒﺘﻪ ﻭﻜﺘﺎﺒﺔ ﺃﻤﺎﺭﻱ ﻋﻥ ﺍﻟﻤﺠﻬﻭﺩ ﺍﻟﺠﺒﺎﺭ ﺍﻟﺫﻱ ﺒﺫﻟﺔ ﻜل ﻤﻨﻬﻤﺎ ﻓﻲ ﻗﺭﺍﺀﺓ ﺍﻟﻤﻭﺴﻭﻋﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﺤﺘﻰ ﺨﺭﺠﺎ ﺒﻬﺫﻩ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺩﻗﻴﻘﺔ ﺍﻟﻘﻴﻤﺔ ،ﻭﻜل ﻤﻨﻬﻤﺎ ﺃﻨﺼﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺃﻨﺼﻑ ﺃﻋﻤﺎﻟﻬﻡ ﺍﻟﻨﺎﻓﻌﺔ ،ﻭﻤﺎ ﺃﺨﺫﺍﻩ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻨﺸﺎﺭﻜﻬﻡ ﺃﻴﻀﹰﺎ ﻓﻲ ﻤﺅﺍﺨﺫﺘﻬﻤﺎ ﺒﻪ، ﺃﺨﺫﺍ ﻋﻠﻴﻬﻡ ﺘﻔﺭﻗﻬﻡ ﻭﻤﻴﻠﻬﻡ ﺇﻟﻰ ﺍﻷﺜﺭﺓ ،ﻭﺤﺒﻬﻡ ﻤﺼﺎﻟﺢ ﺃﻨﻔﺴﻬﻡ ﺃﻜﺜﺭ ﻤﻥ ﻤﺼﺎﻟﺢ ﺃﻭﻁﺎﻨﻬﻡ ،ﻭﺃﺨﺫﺍ ﻋﻠﻴﻬﻡ ﻜﻤﺎ ﺃﺨﺫ ﻤﺴﺘﺸﺭﻗﻭﻥ ﻤﻨﺼﻔﻭﻥ ﺃﻨﻬﻡ ﺒﻌﺩﻭﺍ ﺒﺴﺭﻋﺔ ﻋﻤﺎ ﻟﻬﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺴﻨﺔ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ،ﺃﻭ ﺃﻨﻬﻡ ﺒﻭﺠﻪ ﻋﺎﻡ ﺨﺎﻟﻔﻭﺍ ﺍﻹﺴﻼﻡ ﺍﻟﺫﻱ ﺒﻨﻰ ﻨﻬﻀﺘﻬﻡ ﻭﺤﻀﺎﺭﺘﻬﻡ ،ﻓﻠﺒﺴﻭﺍ ﺍﻟﻌﺯﺓ ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﺒﺴﺒﺒﻪ ،ﻭﻫﻭ ﻜﻼﻡ ﺃﻭﻟﻰ ﺃﻥ ﻴﻘﻭﻟﻪ ﺍﻟﻤﺴﻠﻤﻭﻥ).(20 ﺘﻠﻤﺱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﻴﻌﺩ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ) (1406-1342ﺒﻤﻘﺩﻤﺘﻪ ﻭﻤﺘﻥ ﺘﺎﺭﻴﺨﻪ ،ﻤﺅﺭﺨﹰﺎ ﻟﻠﺤﻀﺎﺭﺓ ﻭﻭﺍﻀﻌ ﹰﺎ ﻷﺴﺱ ﻤﺎ ﻴﻤﻜﻥ ﺘﺴﻤﻴﺘﻪ ﺒﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ،ﺇﺫ ﻜﺎﻥ ﻤﻭﻀﻭﻋﻪ "ﺍﻟﻌﻤﺭﺍﻥ ﺍﻟﺒﺸﺭﻱ ﻭﺍﻻﺠﺘﻤﺎﻉ ﺍﻹﻨﺴﺎﻨﻲ، 19 Liana Bortolon, The Life and Times of Leonardo.- London: paul Hamlyn, 1967 P112. . 20 ﻤﻘﺘﺒﺱ ﻤﻥ :ﻤﻘﺎل ﻟﻠﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﺠﻠﻴل ﺸﻠﺒﻲ ﺒﻌﻨﻭﺍﻥ "ﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺏ ﻓﻲ ﺼﻘﻠﻴﺔ ﻭﺃﺜﺭﻫﺎ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ" ﻤﻨﺸﻭﺭﺓ ﺒﻤﺠﻠﺔ ﺍﻷﻤﺔ ،ﺍﻟﻌﺩﺩ ،27ﺭﺒﻴﻊ ﺍﻷﻭل 1403ﻫـ ،ﻭﻤﺘﺎﺡ ﺒﺎﻟﻔﺴﻁﺎﻁ :ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) .( http://www.fustat.com/I_hist/sicily.shtml ﻭﺒﻴﺎﻥ ﻤﺎ ﻴﻠﺤﻘﻪ ﻤﻥ ﺍﻟﻌﻭﺍﺭﺽ" .ﻭﻗﺩ ﻟﺨﺹ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ،ﺍﻟﺫﻱ ﻋﺎﺵ ﺤﺘﻰ ﻤﺸﺎﺭﻑ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ،ﺍﻟﻭﺠﻬﺔ ﺍﻹﺩﺭﺍﻜﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻋﻥ ﺃﻭﺭﻭﺒﺎ ،ﻤﻨﻁﻠﻘﹰﺎ ﻤﻥ ﺍﻟﻨﻅﺭﺓ ﺍﻟﺘﺨﻴﻠﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻨﺤﻭ ﺃﻭﺭﻭﺒﺎ، ﺍﻟﺘﻲ ﻜﺭﺴﻬﺎ ﺍﻟﺠﻐﺭﺍﻓﻴﻭﻥ ﺍﻟﻤﺴﻠﻤﻭﻥ ،ﻭﻗﺴﻤﺕ ﺍﻟﻤﻌﻤﻭﺭ ﻤﻥ ﺍﻷﺭﺽ ﺇﻟﻰ ﺴﺒﻌﺔ ﺃﻗﺎﻟﻴﻡ ،ﻴﻘﻊ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﺭﺒﻲ -ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻤﻭﻗﻊ ﺍﻟﻤﺘﻭﺴﻁ ﻓﻴﻬﺎ ،ﺃﻱ ﻓﻲ ﺍﻹﻗﻠﻴﻤﻴﻥ ﺍﻟﺜﺎﻟﺙ ﻭﺍﻟﺭﺍﺒﻊ ،ﻭﻭﻀﻊ ﺍﻷﻤﻡ ﺍﻷﻭﺭﻭﺒﻴﺔ ﻓﻲ ﺍﻷﻗﺎﻟﻴﻡ ﺍﻟﺘﻲ ﺘﺸﺘﺩ ﻓﻴﻬﺎ ﺍﻟﺒﺭﻭﺩﺓ ﺘﺩﺭﻴﺠﹰﺎ ﻜﻠﻤﺎ ﺃﻭﻏﻠﻨﺎ ﺸﻤﺎﻻﹰ ،ﻤﻥ ﺍﻹﻗﺎﻟﻴﻡ ﺍﻟﺨﺎﻤﺱ ﺇﻟﻰ ﺍﻟﺴﺎﺩﺱ ﺇﻟﻰ ﺃﻥ ﺘﺒﻠﻎ ﺃﺸﺩﻫﺎ ﻓﻲ ﺍﻹﻗﻠﻴﻡ ﺍﻟﺴﺎﺒﻊ ،ﻭﺘﺘﻀﺎﺀل ﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﺸﺭﻭﻁ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ -ﺍﻟﺒﻴﺌﻴﺔ ﺍﻟﻤﺴﺎﻋﺩﺓ ﻋﻠﻰ ﻨﺸﻭﺀ ﺍﻟﻌﻤﺭﺍﻥ ﻭﺍﻟﺤﻀﺎﺭﺓ. ﻭﻓﻲ ﺍﻟﻤﻘﺎﺒل ﻓﻜﻠﻤﺎ ﺃﻭﻏﻠﻨﺎ ﺠﻨﻭﺒﹰﺎ ﺇﻟﻰ ﺍﻹﻗﻠﻴﻡ ﺍﻟﺜﺎﻨﻲ ﻓﺎﻷﻭل ﺍﺯﺩﺍﺩﺕ ﺍﻟﺤﺭﺍﺭﺓ ﻭﺘﻀﺎﺀﻟﺕ ﺒﺎﻟﺘﺎﻟﻲ ﻓﺭﺹ ﺍﻟﻌﻤﺭﺍﻥ ،ﻓﻬﻭ ﻴﻘﻭل" :ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﺠﺎﻨﺒﺎﻥ ﻤﻥ ﺍﻟﺸﻤﺎل ﻭﺍﻟﺠﻨﻭﺏ ﻤﺘﻀﺎﺩﻴﻥ ﻓﻲ ﺍﻟﺤﺭ ﻭﺍﻟﺒﺭﺩ، ﻻ .ﻓﺎﻹﻗﻠﻴﻡ ﺍﻟﺭﺍﺒﻊ ﺃﻋﺩل ﺍﻟﻌﻤﺭﺍﻥ ﻤﻥ ﻭﺠﺏ ﺃﻥ ﺘﺘﺩﺭﺝ ﺍﻟﻜﻴﻔﻴﺔ ﻤﻥ ﻜﻠﻴﻬﻤﺎ ﺇﻟﻰ ﺍﻟﻭﺴﻁ ،ﻓﻴﻜﻭﻥ ﻤﻌﺘﺩ ﹰ ﻜﻠﻴﻬﻤﺎ ،ﻭﺍﻟﺫﻱ ﺤﺎﻓﺘﺎﻩ ﻤﻥ ﺍﻟﺜﺎﻟﺙ ﻭﺍﻟﺨﺎﻤﺱ ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻻﻋﺘﺩﺍل ،ﻭﻴﻠﻴﻬﻤﺎ ﺍﻟﺜﺎﻨﻲ ﻭﺍﻟﺴﺎﺩﺱ ﺍﻟﺒﻌﻴﺩﺍﻥ ﻤﻥ ﺍﻻﻋﺘﺩﺍل ،ﻭﺍﻷﻭل ﻭﺍﻟﺴﺎﺒﻊ ﺃﺒﻌﺩ ﺒﻜﺜﻴﺭ).(21 ﻓﻠﻬﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺼﻨﺎﺌﻊ ﻭﺍﻟﻤﺒﺎﻨﻲ ﻭﺍﻟﻤﻼﺒﺱ ﻭﺍﻷﻗﻭﺍﺕ ،ﻭﺍﻟﻔﻭﺍﻜﻪ ،ﺒل ﻭﺍﻟﺤﻴﻭﺍﻨﺎﺕ ،ﻭﻜل ﻤﺎ ﻴﺘﻜﻭﻥ ﻓﻲ ﻫﺫﺍ ﺍﻷﻗﺎﻟﻴﻡ ﺍﻟﺜﻼﺜﺔ ﺍﻟﻤﺘﻭﺴﻁﺔ ﻤﺨﺼﻭﺼﺔ ﺒﺎﻻﻋﺘﺩﺍل .ﻭﺴﻜﺎﻨﻬﺎ ﻤﻥ ﺍﻟﺒﺸﺭ ﺃﻋﺩل ﺃﺠﺴﺎﻤﹰﺎ ﻭﺃﻟﻭﺍﻨﺎﹰ ،ﻭﺃﺨﻼﻓﹰﺎ ﻭﺃﺩﻴﺎﻨﺎﹰ ،ﺤﺘﻰ ﺍﻟﻨﺒﻭﺀﺍﺕ )=ﻤﻥ ﺍﻟﻨﺒﻭﺓ( ﺘﻭﺠﺩ ﻓﻲ ﺍﻷﻜﺜﺭ ﻓﻴﻬﺎ) ،(22ﻭﻟﻡ ﺘﻘﻑ ﻋﻠﻰ ﺨﻴﺭ ﺒﻌﺜﺔ )ﻨﺒﻭﺓ( ﻓﻲ ﺍﻷﻗﺎﻟﻴﻡ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻭﺍﻟﺸﻤﺎﻟﻴﺔ" ﺃﻤﺎ ﺃﻫل ﺍﻷﻗﺎﻟﻴﻡ ﺍﻟﻤﺘﻭﺴﻁﺔ ﻓﻬﻡ "ﺃﻫل ﺍﻟﻤﻐﺭﺏ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﺤﺠﺎﺯ ﻭﺍﻟﻴﻤﻥ ﻭﺍﻟﻌﺭﺍﻗﻴﻴﻥ ﻭﺍﻟﻬﻨﺩ ﻭﺍﻟﺴﻨﺩ ﻭﺍﻟﺼﻴﻥ ،ﻭﻜﺫﻟﻙ ﺍﻷﻨﺩﻟﺱ ﻭﻤﻥ ﻗﺭﺏ ﻤﻨﻬﻡ ﻤﻥ ﺍﻟﻔﺭﻨﺠﺔ ﻭﺍﻟﺠﻼﻟﻘﺔ ﻭﺍﻟﺭﻭﻡ ﻭﺍﻟﻴﻭﻨﺎﻥ ،ﻭﻤﻥ ﻜﺎﻥ ﻤﻊ ﻫﺅﻻﺀ ﺃﻭ ﻗﺭﻴﺒﹰﺎ ﻤﻨﻬﻡ ﻓﻲ ﻫﺫﻩ ﺍﻷﻗﺎﻟﻴﻡ ﺍﻟﻤﻌﺘﺩﻟﺔ". 21 .ﻜﺘﺎﺏ ﺤﻘﺎﺌﻕ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ :ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ -ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/16ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://www.tatsachen-ueben- : ( ueber-deutschland.de/ar/homel.html 22 .ﻤﺭﻗﺱ ﺍﻟﺒﺭﺍﻤﻭﺴﻰ ،ﻤﺤﺎﻀﺭﺓ ﺒﻌﻨﻭﺍﻥ "ﺍﻨﺸﻘﺎﻕ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻅﻬﻭﺭ ﺍﻟﻁﻭﺍﺌﻑ" ،ﺩﺭﺍﺴﺎﺕ ﺼﻴﻑ ,2007ﺍﻟﻤﺤﺎﻀﺭﺓ ﺍﻟﺜﺎﻨﻴﺔ، ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﺒﻁﺭﻴﺭﻜﻴﺔ ﺍﻷﻗﺒﺎﻁ ﺍﻷﺭﺜﻭﺫﻜﻲ ,2007ﺹ .84 ﻓﺎﻟﺒﻼﺩ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﻘﺭﻴﺒﺔ ﻤﻥ ﺍﻷﻗﺎﻟﻴﻡ ﺍﻟﻤﻌﺘﺩﻟﺔ ﻴﻨﺸﺄ ﻓﻴﻬﺎ ﺍﻟﻌﻤﺭﺍﻥ ،ﻭﺘﺘﻭﻁﺩ ﻤﻌﺎﻟﻡ ﺍﻟﺤﻀﺎﺭﺓ، ﻭﺘﻅﻬﺭ ﺍﻟﺩﻴﺎﻨﺎﺕ ﺍﻟﻤﻭﺤﻰ ﺒﻬﺎ ،ﻭﻫﻭ ﺒﻬﺫﺍ ﻴﻨﻅﺭ ﺇﻟﻰ ﺍﻨﺘﺸﺎﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻷﻭﺭﻭﺒﻴﺔ :ﺍﻟﺭﻭﻡ، ﻻ ﻭﺠﻨﻭﺒﹰﺎ ﺍﻟﻴﻭﻨﺎﻥ ،ﺍﻟﺠﻼﻟﻘﺔ ،ﺍﻟﻔﺭﻨﺠﺔ ،ﻜﺄﺤﺩ ﻤﻌﺎﻟﻡ ﺍﻟﺤﻀﺎﺭﺓ ﻭﺍﻟﻌﻤﺭﺍﻥ ،ﺃﻤﺎ ﺍﻷﻗﺎﻟﻴﻡ ﺍﻟﻤﻭﻏﻠﺔ ﺸﻤﺎ ﹰ ﻜﺎﻷﻭل ﻭﺍﻟﺜﺎﻨﻲ ،ﻭﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺴﺎﺒﻊ "ﻓﺄﻫﻠﻬﺎ ﺃﺒﻌﺩ ﻤﻥ ﺍﻻﻋﺘﺩﺍل ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺤﻭﺍل" ﻭﻻ ﻴﺩﻴﻨﻭﻥ ﺒﺸﺭﻴﻌﺔ ﺴﻤﺎﻭﻴﺔ "ﺇﻻ ﻤﻥ ﻗﺭﺏ ﻤﻨﻬﻡ ﻤﻥ ﺍﻻﻋﺘﺩﺍل ،ﻭﻫﻭ ﻓﻲ ﺍﻷﻗل ﺍﻟﻨﺎﺩﺭ ،ﻤﺜل ﻤﻥ ﺩﺍﻥ ﺒﺎﻟﻨﺼﺭﺍﻨﻴﺔ ﻤﻥ ﺃﻤﻡ ﺍﻟﺼﻘﺎﻟﺒﺔ ﻭﺍﻹﻓﺭﻨﺠﺔ ﻭﺍﻟﺘﺭﻙ ﻤﻥ ﺍﻟﺸﻤﺎل ،ﻓﻴﻀﻊ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﺍﻨﺘﺸﺎﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺒﻼﺩ ﺍﻟﺸﻤﺎل :ﺍﻟﺼﻘﺎﻟﺒﺔ ،ﺍﻟﺘﺭﻙ ،ﺍﻹﻓﺭﻨﺠﺔ ،ﻜﺈﺤﺩﻯ ﻋﻼﺌﻡ ﺍﻟﻌﻤﺭﺍﻥ ﻭﺍﻟﺤﻀﺎﺭﺓ". ﻭﺍﺴﺘﻤﺭﺍﺭﹰﺍ ﻟﺨﻁ ﺍﻟﻤﺴﻌﻭﺩﻱ ،ﻭﺼﺎﻋﺩ ﺍﻷﻨﺩﻟﺴﻲ ،ﻴﺘﻔﺤﺹ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﺘﺎﺭﻴﺦ ﺍﻟﺭﻭﻡ ﻭﺍﻟﻴﻭﻨﺎﻥ ﻭﺍﻹﻓﺭﻨﺠﺔ ﻭﺘﻁﻭﺭ ﺃﺤﻭﺍﻟﻬﻡ ،ﻭﻋﻤﻠﻴﺔ ﺍﻨﺘﻘﺎل ﺍﻟﻤﺴﻴﺤﻴﺔ ﻤﻥ ﻓﻠﺴﻁﻴﻥ ،ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ﺇﻟﻴﻬﻡ ،ﻭﻤﺎ ﻭﺍﺠﻬﻪ ﺍﻟﻤﺴﻴﺤﻴﻭﻥ ﺍﻷﻭﺍﺌل ﻤﻥ ﺍﻀﻁﻬﺎﺩ ﻤﻥ ﻗﻴﺎﺼﺭﺓ ﺍﻟﺭﻭﻡ ،ﺇﻟﻰ ﺃﻥ ﺍﻨﺘﺼﺭﺕ ﻋﻠﻰ ﻴﺩ ﻗﺴﻁﻨﻁﻴﻥ ،ﺜﻡ ﺘﻭﺴﻊ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ،ﻭﺍﻨﻘﺴﺎﻤﺎﺕ ﺍﻟﻜﻨﻴﺴﺔ ،ﺜﻡ ﻨﻬﻭﺽ ﺍﻟﻌﺭﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺘﻭﺴﻌﻬﻡ ﻋﻠﻰ ﺤﺴﺎﺏ ﺍﻟﺭﻭﻡ ،ﺜﻡ ﺍﻨﻘﻼﺏ ﺍﻟﺯﻤﺎﻥ ﻋﻠﻴﻬﻡ ﻭﻋﻭﺩﺓ ﺍﻟﻘﻭﺓ ﺇﻟﻰ ﺒﻼﺩ ﺍﻟﺸﻤﺎل ﺍﻟﻔﺭﻨﺠﻴﺔ. )(23 ﻓﻴﻘﺩﻡ ﺼﻭﺭﺓ ﺘﺒﺠﻴﻠﻴﺔ ﻟﺘﺎﺭﻴﺦ ﺍﻟﻴﻭﻨﺎﻨﻴﻴﻥ ،ﻭﺍﻟﺭﻭﻡ ﺍﻟﻼﺘﻴﻥ .ﺃﻤﺎ ﺍﻟﻠﻁﻴﻨﻴﻭﻥ ﻓﻬﻡ "ﺃﻤﺔ ﺃﺸﻬﺭ ﺃﻤﻡ ﺍﻟﻌﺎﻟﻡ" ﻻ "ﻋﻠﻰ ﺩﻴﻥ ﺍﻟﻤﺠﻭﺴﻴﺔ ﺜﻡ ﻭﺍﻟﻤﻠﻭﻙ ﺍﻟﻘﻴﺎﺼﺭﺓ ﺍﻟﺭﻭﻡ "ﻤﻥ ﺃﻋﻅﻡ ﻤﻠﻭﻙ ﺍﻟﻌﺎﻟﻡ ﻭﺃﺸﻬﺭﻫﻡ" .ﻜﺎﻨﻭﺍ ﺃﻭ ﹰ ﺒﻌﺩ ﻅﻬﻭﺭ ﺍﻟﺤﻭﺍﺭﻴﻴﻥ ﻨﺸﺭﻭﺍ ﺩﻴﻥ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﻓﻲ ﺃﺭﻀﻬﻡ" .ﻭﺒﻌﺩ ﺃﻥ ﻴﺘﺤﺩﺙ ﻋﻥ ﺒﻌﺙ ﺍﻟﻤﺴﻴﺢ، ﻭﻋﻥ ﻤﺼﻴﺭﻩ) ،(24ﻭﺘﺸﺘﺕ ﺍﻟﺤﻭﺍﺭﻴﻴﻥ ،ﻴﻘﻭل" :ﻭﻜﺎﻥ ﺒﻁﺭﺱ ﻜﺒﻴﺭﻫﻡ ﻓﻨﺯل ﺒﺭﻭﻤﻪ ﺩﺭ ﻤﻠﻙ ﺍﻟﻘﻴﺎﺼﺭﺓ ،ﺜﻡ ﻜﺘﺒﻭﺍ ﺍﻹﻨﺠﻴل ﺍﻟﺫﻱ ﺃﻨﺯل ﻋﻠﻰ ﻋﻴﺴﻰ ﺼﻠﻭﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ،ﻓﻲ ﻨﺴﺦ ﺃﺭﺒﻊ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺭﻭﺍﻴﺎﺘﻬﻡ" ،ﻭﻴﺸﻴﺭ ﺇﻟﻰ ﺍﺨﺘﻼﻑ ﻫﺫﻩ ﺍﻟﻨﺴﺦ ﺍﻷﺭﺒﻊ ﻭﺇﻟﻰ "ﺃﻨﻬﺎ ﻟﻴﺴﺕ ﻜﻠﻬﺎ ﻭﺤﻴﹰﺎ ﺼﺭﻓﺎﹰ ،ﺒل ﻤﺸﻭﺒﺔ ﺒﻜﻼﻡ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺒﻜﻼﻡ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺒﻜﻼﻡ ﺍﻟﺤﻭﺍﺭﻴﻴﻥ ،ﻭﻜﻠﻬﺎ ﻤﻭﺍﻋﻅ، ﻭﻗﺼﺹ ،ﻭﺍﻷﺤﻜﺎﻡ ﺒﻬﺎ ﻗﻠﻴﻠﺔ ﺠﺩﹰﺍ". 23 ﻤﺤﻤﺩ ﻤﺨﺯﻭﻡ ،ﻤﺩﺨل ﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ )ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ( ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻨﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ .1983 ،ﺹ .63 24 Jack Wasserman, Leonardo da Vinci.- Abrams, 1975 P88. ﺜﻡ ﻴﺘﺤﺩﺙ ﻋﻥ ﻤﺂل ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺭﻭﻤﺎ ،ﻭﺍﻀﻁﻬﺎﺩ ﺍﻟﻘﻴﺎﺼﺭﺓ ﻟﻬﺎ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ،ﺇﻟﻰ ﺃﻥ ﺍﻋﺘﻨﻘﻬﺎ ﻗﺴﻁﻨﻁﻴﻥ ،ﻭﻴﺫﻜﺭﻨﺎ ﺒﺎﻟﺨﻼﻓﺎﺕ ﺍﻟﻤﺫﻫﺒﻴﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ،ﻭﻋﻥ ﻤﺠﻤﻊ )ﻨﻴﻘﺔ( ،ﻭﻋﻥ ﺍﻟﻤﺭﺍﺘﺏ ﺍﻟﻜﻨﺴﻴﺔ، ﻓﻴﻘﻭل" :ﻭﻜﺎﻥ ﺼﺎﺤﺏ ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﺍﻟﻤﻘﻴﻡ ﻟﻤﺭﺍﺴﻴﻤﻪ ﻴﺴﻤﻭﻨﻪ ﺍﻟﺒﻁﺭﻴﺭﻙ ،ﻭﻫﻭ ﺭﺌﻴﺱ ﺍﻟﻤﻠﺔ ﻋﻨﺩﻫﻡ، )(25 ﻭﺨﻠﻴﻔﺔ ﺍﻟﻤﺴﻴﺢ ﻓﻴﻬﻡ" ﻓﻴﺨﺘﻠﻁ ﻋﻨﺩﻩ ﻤﻔﻬﻭﻡ ﺍﻟﺒﺎﺒﻭﻴﺔ ﺒﻤﺭﻜﺯ ﺍﻟﺨﻼﻓﺔ ﻓﻲ ﺍﻹﺴﻼﻡ. ﻭﻴﺫﻜﺭ ﺍﻨﻘﺴﺎﻡ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺇﻟﻰ ﺍﻟﻤﻠﻜﻴﺔ ﻭﺍﻟﻴﻌﻘﻭﺒﻴﺔ ﻭﺍﻟﻨﺴﻁﻭﺭﻴﺔ ،ﻭﺃﻥ ﻜل ﻓﺌﺔ ﺍﺨﺘﺼﺕ ﺒﺒﻁﺭﻙ "ﻓﺒﻁﺭﻴﺭﻙ ﺭﻭﻤﺎ ﺍﻟﻴﻭﻡ ﺍﻟﻤﺴﻤﻰ ﺒﺎﻟﺒﺎﺒﺎ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﻤﻠﻜﻴﺔ ...ﻭﺍﺨﺘﺹ ﺍﺴﻡ ﺍﻟﺒﺎﺒﺎ ﺒﺒﻁﺭﻴﻙ ﺭﻭﻤﺎ ﻟﻬﺫﺍ ﺍﻟﻌﻬﺩ" ،ﻭﻴﻠﻔﺘﻨﺎ ﺇﻟﻰ ﺒﺭﻭﺯ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺍﻟﻤﻘﺩﺴﺔ ،ﻭﺇﻟﻰ ﺃﻥ "ﻤﻥ ﻤﺫﺍﻫﺏ ﺍﻟﺒﺎﺒﺎ ﻋﻨﺩ ﺍﻹﻓﺭﻨﺠﺔ ﺃﻨﻪ ﻴﺤﻀﻬﻡ ﻋﻠﻰ ﺍﻻﻨﻘﻴﺎﺩ ﺇﻟﻰ ﻤﻠﻙ ﻭﺍﺤﺩ ﻴﺭﺠﻌﻭﻥ ﺇﻟﻴﺔ ﻓﻲ ﺍﺨﺘﻼﻓﻬﻡ ﻭﺍﺠﺘﻤﺎﻋﻬﻡ)،(26 ﺘﺤﺭﺠﹰﺎ ﻤﻥ ﺍﺨﺘﻼﻑ ﺍﻟﻜﻠﻤﺔ ...ﻭﻴﺴﻤﻭﻨﻪ ﺍﻻﻨﺒﺭﺫﻭﺭ )ﺍﻹﻤﺒﺭﺍﻁﻭﺭ( "...ﻜﻤﺎ ﺴﺠل ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﺘﻨﺎﻤﻲ ﻗﻭﺓ ﺍﻹﻓﺭﻨﺠﺔ ﻤﻥ ﺨﻼل ﺘﻭﺴﻌﻬﻡ ﻭﻤﺤﺎﻭﻟﺘﻬﻡ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ،ﻭﺘﺭﺍﺠﻊ ﻤﻭﻗﻊ ﺍﻟﻌﺭﺏ، ﺇﺫ ﻴﻘﻭل" :ﻭﻀﻌﻑ ﻤﻠﻙ ﺍﻟﻌﺭﺏ ﻓﺎﺴﺘﻔﺤل ﺍﻹﻓﺭﻨﺠﺔ ﻭﺭﺠﻌﺕ ﻟﻬﻡ ،ﻭﺍﺴﺘﺭﺠﻌﻭﺍ ﻤﺎ ﻤﻠﻜﻪ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻴﻘﻭل" :ﻭﻀﻌﻑ ﻤﻠﻙ ﺍﻟﻌﺭﺏ ﻓﺎﺴﺘﻔﺤل ﺍﻹﻓﺭﻨﺠﺔ ﻭﺭﺠﻌﺕ ﻟﻬﻡ ،ﻭﺍﺴﺘﺭﺠﻌﻭﺍ ﻤﺎ ﻤﻠﻜﻪ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺇﻻ ﻼ ﺒﺴﻴﻑ ﺍﻟﺒﺤﺭ ﺍﻟﺭﻭﻤﻲ .ﻭﺍﺴﺘﻭﻟﻭﺍ ﻋﻠﻰ ﺠﺯﺍﺌﺭ ﺍﻟﺒﺤﺭ ﻜﻠﻪ ...ﺜﻡ ﺴﻤﻭﺍ ﺇﻟﻰ ﻤﻠﻙ ﺍﻟﺸﺎﻡ ﻭﺒﻴﺕ ﻗﻠﻴ ﹰ ﺍﻟﻤﻘﺩﺱ". ﻻ ﻟﻴﺫﻜﺭ ﻗﺎﺭﺌﺔ ﺒﺄﻥ ﻭﻻ ﻴﺘﻭﻗﻑ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻋﻨﺩ ﺍﻟﻤﻼﺤﻅﺔ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻟﺘﻨﺎﻤﻲ ﻗﻭﺓ )ﺍﻹﻓﺭﻨﺠﺔ( ،ﺇ ﹼ ﺘﻨﺎﻤﻲ ﺘﻠﻙ ﺍﻟﻘﻭﺓ ل ﻴﺄﺕ ﺒﺎﻟﺼﺩﻓﺔ ،ﻓﺈﻀﺎﻓﺔ ﺇﻟﻰ ﺘﺭﺍﺠﻊ ﻗﻭﺓ ﺍﻟﻌﺭﺏ ،ﻓﺈﻥ "ﺃﻤﻡ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﻋﺩﺓ ﺍﻟﺒﺤﺭ ﺍﻟﺭﻭﻤﻲ ﺃﻗﻭﻡ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻵﻨﻬﺎ ﺃﻋﺭﻕ ﻓﻲ ﺍﻟﻌﻤﺭﺍﻥ ﺍﻟﺤﻀﺭﻱ ،ﻭﺃﺒﻌﺩ ﻋﻥ ﺍﻟﺒﺩﻭ ﻭﻋﻤﺭﺍﻨﻪ"... 25 .ﻤﺤﻤﺩ ﺤﺭﺏ ،ﺍﻟﺤﻤﻼﺕ ﺍﻟﺤﺭﺒﻴﺔ ﻓﻲ ﻋﻬﺩ ﺴﻠﻴﻤﺎﻥ ﺍﻟﻘﺎﻨﻭﻨﻲ ،ﻤﺠﻠﺔ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ -ﺍﻟﻌﺩﺩ-55ﺹ- 56 ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ) .(1983-1982 26 ﺃﺤﻤﺩ ﺘﺭﻙ ،ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ :ﺘﺎﺭﻴﺦ ﻭﺇﻨﺠﺎﺯﺍﺕ -.ﺸﺒﻜﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺭﺃﻓﺕ ﻋﺜﻤﺎﻥ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 18ﻨﻴﺴﺎﻥ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.rafatosman.com/vb/t167434.html ﻭﻴﺘﺎﺒﻊ ﺍﻟﻘﻭل" :ﺇﻥ ﺃﻤﻡ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ...ﺍﺴﺘﻜﺜﺭﺕ ﻓﻴﻬﺎ ﺍﻟﺼﻨﺎﺌﻊ ﻭﺍﺴﺘﺠﻠﺒﺘﻬﺎ ﺍﻷﻤﻡ ﻤﻥ ﻋﻨﺩﻫﻡ" .ﺇﻻ ﺃﻥ ﻤﺎ ﻴﻠﻔﺕ ﻫﻭ ﺇﺸﺎﺭﺓ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﺍﻟﻨﺎﺒﻬﺔ ﺇﻟﻰ ﺒﺭﻭﺯ ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ،ﻤﺘﻤﺜﻠﺔ ﺒﺭﻭﺍﺝ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻔﻠﺴﻔﻲ ﺒﻴﻥ ﻅﻬﺭﺍﻨﻴﻬﺎ. ﻓﺎﺒﻥ ﺨﻠﺩﻭﻥ ﻴﻨﻁﻠﻕ ﻤﻥ ﻗﺎﻋﺩﺓ ﺘﻘﻭل" :ﺇﻥ ﺭﺴﻭﺥ ﺍﻟﺼﻨﺎﺌﻊ ﻓﻲ ﺍﻷﻤﺼﺎﺭ ﺇﻨﻤﺎ ﻫﻭ ﺒﺭﺴﻭﺥ ﺍﻟﺤﻀﺎﺭﺓ ﻭﻁﻭل ﺃﻤﺩﻫﺎ" ﻷﻥ ﺍﺴﺘﻤﺭﺍﺭ ﺍﻟﻌﻤﺭﺍﻥ ﻴﺠﻌﻠﻪ ﻤﻥ ﺍﻟﻌﻭﺍﺌﺩ ،ﻭﺍﻟﺘﻲ "ﺘﺭﺴﺦ ﺒﻜﺜﺭﺓ ﺍﻟﺘﻜﺭﺍﺭ ﻭﻁﻭل ﺍﻷﻤﺩ ﻓﺘﺴﺘﺤﻜﻡ ﺼﺒﻐﺔ ﺫﻟﻙ ﻭﺘﺭﺴﺦ" ،ﺒل ﺃﻥ ﻫﺫﻩ ﺍﻷﻤﻡ ﺤﺘﻰ ﻟﺔ ﺘﻨﺎﻗﺽ ﻋﻤﺭﺍﻨﻬﺎ "ﺒﻘﻴﺕ ﻓﻴﻪ ﺁﺜﺎﺭ ﻤﻥ ﻫﺫﻩ ﺍﻟﺼﻨﺎﺌﻊ ﻟﻴﺴﺕ ﻓﻲ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻷﻤﺼﺎﺭ" ﺇﻻ ﺃﻥ ﻤﺎ ﺘﻤﻴﺯ ﺒﻪ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻋﻥ ﻤﻌﺎﺼﺭﻴﻪ ﻤﻥ ﺍﻟﻤﺅﻟﻔﻴﻥ ﺍﻟﻌﺭﺏ ﻫﻭ ﺇﺸﺎﺭﺘﻪ ﺍﻟﻭﺍﻀﺤﺔ ﺇﻟﻰ ﺒﺭﻭﺯ ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ،ﻤﺘﻤﺜﻠﺔ ﺒﺭﻭﺍﺝ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻔﻠﺴﻔﻲ ﺒﻴﻥ ﻅﻬﺭﺍﻨﻴﻬﺎ ،ﻓﻬﻭ ﻴﺤﺩﺜﻨﺎ ﺒﻌﺒﺎﺭﺓ ﻗﺼﻴﺭﺓ ﻭﻟﻜﻨﻬﺎ ﻤﻌﺒﺭﺓ ﻋﻥ ﻨﻬﻀﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ ﺒﻼﺩ ﺍﻹﻓﺭﻨﺞ ،ﺤﻴﺙ ﻴﻘﻭل" :ﻭﺒﻠﻐﻨﺎ ﻟﻬﺫﺍ ﺍﻟﻌﻬﺩ، ﺃﻥ ﻫﺫﻩ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺒﺒﻼﺩ ﺍﻹﻓﺭﻨﺞ ﻤﻥ ﺃﺭﺽ ﺭﻭﻤﺎ ﻭﻤﺎ ﺇﻟﻴﻬﺎ ﻤﻥ ﺍﻟﻌﺩﻭﺓ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻨﺎﻓﻘﺔ )=ﻤﻨﺘﺸﺭﺓ( ﺍﻷﺴﻭﺍﻕ ،ﻭﺃﻥ ﺭﺴﻭﻤﻬﺎ ﻫﻨﺎﻙ ﻤﺘﺠﺩﺩﺓ ،ﻭﻤﺠﺎﻟﺱ ﺘﻌﻠﻴﻤﻬﺎ ﻤﺘﻌﺩﺩﺓ ،ﻭﺩﻭﺍﻭﻴﻨﻬﺎ ﺠﺎﻤﻌﺔ ﻭﻤﺘﻭﺍﻓﺭﺓ ،ﻭﻁﻠﺒﺘﻬﺎ ﻤﺘﻜﺜﺭﺓ ﻭﺍﷲ ﺃﻋﻠﻡ ﺒﻤﺎ ﻫﻨﺎﻙ". )(27 27 .ﻤﻘﺘﺒﺱ ﻤﻥ :ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﻟﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺘﻠﻤﺱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﻴﺔ" ،ﻤﻭﻗﻊ ﻤﺭﺍﻓﺊ :ﺨﺎﺹ ﺒﺎﻟﻤﺠﻠﺱ ﺍﻟﻌﺭﺍﻗﻲ ﻟﻠﺴﻠﻡ ﻭﺍﻟﺘﻀﺎﻤﻥ ،ﺼﻔﺤﺔ ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻤﺩﻨﻲ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ ﺩﻴﺴﻤﺒﺭ ،2002ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) (http://www.marafea.org/paper.php?source=akbar&mlf=copy&sid=17677 اﻟﻔﺼﻞ اﻷول ﺍﻟﻔﺼل ﺍﻷﻭل ﺃﻭﺭﺒﺎ ﻤﺎ ﺒﻴﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﻭﺍﻟﺴﺩﺱ ﻋﺸﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺃﻭ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻟﺭﻨﻴﺎﻨﺱ ﺍﻟﺘﻲ ﺤﺼﻠﺕ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﺒﻴﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﻭﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺘﺤﻭﻟﺕ ﺃﻭﺭﻭﺒﺎ ﺒﻤﻭﺠﺒﻬﺎ ﻤﻥ ﻋﺼﺭ ﺍﻟﺘﺨﻠﻑ ﻭﺍﻟﻌﺒﻭﺩﻴﺔ ﺇﻟﻰ ﻋﺼﺭ ﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﻤﻨﻁﻕ ﺍﻟﻌﻠﻤﻲ ،ﻓﺄﻭﺭﻭﺒﺎ ﻗﺒل ﺍﻟﻨﻬﻀﺔ ﻜﺎﻨﺕ ﺘﻌﻴﺵ ﻓﻲ ﻋﺼﺭ ﺍﻟﻘﺭﻭﻥ ﺍﻟﻭﺴﻁﻰ ،ﻭﻫﻲ ﻤﺩﺓ ﻤﻅﻠﻤﺔ ﻜﻥ ﻜل ﺸﻲﺀ ﺒﻴﺩ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻹﻨﺴﺎﻥ ﻜﺎﻥ ﻗﻨﹰﺎ ﻓﻲ ﺇﻗﻁﺎﻋﻴﺎﺕ ﺍﻷﻤﺭﺍﺀ ﻴﺒﺎﻉ ﻭﻴﺸﺘﺭﻱ ﻜﺎﻟﺤﻴﻭﺍﻨﺎﺕ ﻻ ﻴﺤﻕ ﻟﻪ ﺍﻟﺘﻔﻜﻴﺭ ﺃﻭ ﺍﻻﻋﺘﺭﺍﺽ ﺃﻭ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺫﺍﺘﻪ ،ﺤﻴﺙ ﺃﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻜﺎﻨﺕ ﻤﺭﺘﺒﻁﺔ ﺒﺎﻹﻗﻁﺎﻉ ﻭﻻ ﻴﻭﺠﺩ ﺘﻌﻠﻴﻡ ﺴﻭﻯ ﺍﻟﺘﻌﻠﻴﻡ ﺃﻟﻜﻨﺎﺌﺴﻲ) ،(28ﺤﻴﺙ ﺩﺭﺱ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﺎﺫﺠﺔ ﻭﺍﻟﺨﺭﺍﻓﻴﺔ ﻭﻤﺎ ﺘﻘﻭﻟﻪ ﺍﻟﻜﻨﻴﺴﺔ ﺤﻕ ﻤﻘﺩﺱ ﻴﺠﺏ ﺇﺘﺒﺎﻋﻪ ،ﻭﻟﻠﺨﻼﺹ ﻤﻥ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺤﺎﻟﻙ ﺍﻟﺴﻭﺍﺩ ﻜﺎﻥ ﻴﻌﻨﻲ ﻗﻴﺎﻡ ﺜﻭﺭﺍﺕ ﻓﻜﺭﻴﺔ ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﻭﺩﻴﻨﻴﺔ ﻭﺜﻘﺎﻓﻴﺔ ﻜﻲ ﻴﺘﺤﻭل ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺤﺎﻟﺔ )(29 ﺍﻟﺴﻴﺌﺔ ﺇﻟﻰ ﺍﻟﻤﺘﺨﻠﻔﺔ ﺍﻟﺠﺎﻤﺩﺓ ﺇﻟﻰ ﺤﺎل ﺁﺨﺭ. ﻼ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﻓﻘﺩ ﺤﺼل ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻋﻠﻰ ﻴﺩ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻭﻫﺫﺍ ﻤﺎ ﺤﺼل ﻓﻌ ﹰ ﻭﻜﺎﺭﻓﻥ ،ﻭﺤﺼﻠﺕ ﺍﻟﺜﻭﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻴﺩ ﺍﻟﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺤﺼﻠﺕ ﺍﻟﺜﻭﺭﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻋﻠﻰ ﻴﺩ ﺁﺩﻡ ﺴﻤﺙ ﻓﻲ ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﻋﺼﺭ ﺍﻹﻗﻁﺎﻉ ﺇﻟﻰ ﻋﺼﺭ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ .ﺇﺫﻥ ﺤﺼﻠﺕ ﺜﻭﺭﺍﺕ ﻜﺜﻴﺭﺓ ﻋﺼﻔﺕ ﺒﺎﻟﻤﺠﺘﻤﻊ ﺍﻷﻭﺭﻭﺒﻲ ﻟﻤﺩﺓ ﺜﻼﺜﺔ ﻗﺭﻭﻥ ﻭﺤﻭﻟﺕ ﻫﺫﻩ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺇﻟﻰ ﻤﺠﺘﻤﻌﺎﺕ ﺤﺭﺓ )(30 ﺍﻟﺘﻔﻜﻴﺭ، ﺤﺭﺓ ﺍﻻﻗﺘﺼﺎﺩ ،ﻭﺤﺭﺓ ﺍﻻﻨﺘﻤﺎﺀ ،ﻭﻟﻜﻥ ﻜل ﻫﺫﻩ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﺘﻲ ﺤﺼﻠﺕ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﺭﺘﻜﺯﺕ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻤﻔﻬﻭﻡ ﻭﺍﺤﺩ ﺃﻭ ﻋﻠﻰ ﻨﺭﺘﻜﺯ ﻜﺎﻥ ﺍﻷﺴﺎﺱ ﻓﻲ ﺘﺨﻠﻑ ﻭﺘﺄﺨﺭ ﺃﻭﺭﻭﺒﺎ ،ﺃﻻ ﻭﻫﻭ ﺍﻟﺨﻀﻭﻉ ﺍﻟﻤﻁﻠﻕ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻤﻘﺩﺱ ﻟﻜل ﻤﺎ ﺘﻘﻭﻟﻪ ﺍﻟﻜﻨﻴﺴﺔ ﺃﻭ ﻴﻘﻭﻟﻪ ﺍﻟﺒﺎﺒﺎ ،ﻓﻠﻡ ﻴﻜﻥ ﻴﺠﺭﺅ ﺍﺤﺩ ﻋﻠﻰ ﻗﻭل ﻴﺘﻨﺎﻗﺽ ﻤﻊ ﻤﺎ ﺘﻘﻭﻟﻪ ﺍﻟﻜﻨﻴﺴﺔ ،ﻭﺇﻻ ﺴﻴﻘﺘل ﺃﻭ ﻴﺤﺭﻕ ،ﻭﻟﻬﺫﺍ )(31 ﺃﺼﺒﺤﺕ ﻤﻬﻤﺔ ﻤﺤﺎﺭﺒﺔ ﺴﻴﻁﺭﺓ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﺒﺎﺒﺎ ﺘﻌﺩ ﺍﻟﺒﺩﺍﻴﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻌﺼﺭ ﺍﻟﻨﻬﻀﺔ. ﻓﻘﺩ ﻜﺎﻨﺕ ﺩﺍﻨﺘﻲ ﺍﺜﻘﻑ ﻤﺜﻘﻔﻲ ﻋﺼﺭﻩ ﻟﻴﺱ ﻓﻲ ﺍﻴﻁﺎﻟﻴﺎ ﻓﻘﻁ ﺒل ﺃﻭﺭﻭﺒﺎ ﻜﻠﻬﺎ ،ﻭﺘﺠﻤﻌﺕ ﻓﻲ ﻋﻘﻠﻴﺔ ﻫﺫﺍ ﺍﻟﻤﺜﻘﻑ ﻤﻌﺎﻨﺎﺓ ﻭﻀﻐﻭﻁ ﻜل ﺍﻷﺠﻴﺎل ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﻁﺎﻤﺤﺔ ﻟﻠﺘﻌﻴﻴﺭ ،ﻭﻋﺒﺭ ﻋﻥ ﻫﺫﻩ ﺍﻟﻁﻤﻭﺤﺎﺕ ﻤﻥ ﺨﻼل ﺭﻭﺍﻴﺔ ﺍﻟﻜﻭﻤﻴﺩﻴﺎ ﺍﻹﻟﻬﻴﺔ ،ﻭﻫﻲ ﻗﺼﺔ ﻤﻜﻭﻨﺔ ﻤﻥ ﺜﻼﺜﺔ ﺃﺠﺯﺍﺀ ﻴﺫﻫﺏ ﻓﻴﻬﺎ ﺩﺍﻨﺘﻲ ﺒﺎﺤﺜﹰﺎ ﻋﻥ 28 .ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻷﺼﺒﺤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺇﻨﺠﺎﺯﺍﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺨﺭﻯ ،ﺼﺤﻴﻔﺔ 26ﺴﺒﺘﻤﺒﺭ -ﺍﻟﻌﺩﺩ ،1167ﺍﻟﺨﻤﻴﺱ 23ﺩﻴﺴﻤﺒﺭ -ﻜﺎﻨﻭﻥ ﺍﻷﻭل ) 2004ﺼﺤﻴﻔﺔ ﻴﻤﻨﻴﺔ ،ﺃﺴﺒﻭﻋﻴﺔ ﺴﻴﺎﺴﻴﺔ ،ﻋﺎﻤﺔ( . 29 ﺒﻜﺭ ﺒﻥ ﻤﺤﻤﺩ ﺒﺭﻨﺎﻭﻱ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻤﺘﺤﻔﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﺭﺒﻲ" ﻤﺠﻠﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﻤﺠﻠﺔ ﺸﻬﺭﻴﺔ -ﺍﻟﻌﺩﺩ )(387 ﻨﻴﺴﺎﻥ 2009ﻡ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/25ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://www.arabicmagazine.com/Art ) : (Details.aspx?id=468 30 .ﺸﻭﻗﻲ ﺃﺒﻭ ﺨﻠﻴل ،ﻫﺎﻨﻲ ﺍﻟﻤﺒﺎﺭﻙ ،ﺩﻭﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ -ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -،ﺩﻤﺸﻕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ 1996 ،ﺹ .55 31 John Dillenberger, Martin Luther: Selections from His Writings,- New York: Doubleday, 1951 . ,P66. ﺤﺒﻴﺒﺘﻪ ﺒﺎﺘﺭﻴﺱ ﺒﻭﺭﺘﻨﺎﺭﻱ ﺍﻟﺘﻲ ﻤﺎﺘﺕ ﻓﻲ ﻋﻤﺭ ﺍﻟﺴﺎﺩﺴﺔ ﻋﺸﺭﺓ ،ﻟﺫﻟﻙ ﺃﻟﻑ ﺍﻟﻘﺼﺔ ﻭﻜﺄﻨﻪ ﻴﺘﺨﻴل ﺫﻫﺎﺒﻪ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻵﺨﺭ ﺒﺤﺜﹰﺎ ﻋﻨﻬﺎ ،ﻓﻴﻨﺘﻘل ﻤﻥ ﺍﻟﻨﺎﺭ ﺇﻟﻰ ﺍﻷﻋﺭﺍﻑ ﺜﻡ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ،ﻭﺃﺜﻨﺎﺀ ﺘﺠﻭﻟﻪ ﻓﻲ ﺍﻟﻨﺎﺭ ﺒﺤﺜ ﹰﺎ ﻋﻨﻬﺎ ﻴﺼﺎﺩﻑ ﻫﻨﺎﻙ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﻭﺭﺠﺎل ﺍﻟﻜﻨﻴﺴﺔ ،ﺜﻡ ﻴﻨﺘﻘل ﺇﻟﻰ ﺍﻷﻋﺭﺍﻑ ﺒﺤﺜﹰﺎ ﻋﻨﻬﺎ ﺜﻡ ﻴﺠﺩﻫﺎ ﺃﺨﻴﺭﹰﺍ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﺘﻨﺘﻬﻲ ﺍﻟﻘﺼﺔ ﺒﻬﺫﻩ ﺍﻟﻨﻬﺎﻴﺔ ﺍﻟﺴﻌﻴﺩﺓ ﻫﻭ ﻟﻘﺎﺅﻩ ﺒﺤﺒﻴﺒﺘﻪ ﺒﺎﺘﺭﻴﺱ ﺒﻭﺭﺘﻨﺎﺭﻱ ،ﻭﻟﺫﻟﻙ ﺴﻤﻴﺕ ﻫﺫﻩ ﺍﻟﻘﺼﺔ ﺒﺎﻟﻜﻭﻤﻴﺩﻴﺎ ،ﻭﺍﻟﻜﻭﻤﻴﺩﻴﺎ ﻜﻠﻤﺔ ﺘﻌﻨﻲ ﺍﻷﻏﻨﻴﺔ ﺃﻭ ﺍﻟﻘﺼﺔ ﺍﻟﺘﻲ ﺘﻨﺘﻬﻲ ﻨﻬﺎﻴﺔ ﺴﻌﻴﺩﺓ ،ﻭﻟﻴﺴﺕ ﻜﻤﺎ ﻫﻭ ﻤﻌﺭﻭﻑ ﺍﻥ ﺒﺄﻨﻬﺎ ﺍﻟﻀﺤﻙ ﻭﺍﻟﺘﻬﺭﻴﺞ ،ﻭﺍﻟﺘﺭﺍﺠﻴﺩﻴﺎ ﻫﻲ ﻜل )(32 ﻗﺼﺔ ﺃﻭ ﺃﻏﻨﻴﺔ ﺘﻨﺘﻬﻲ ﻨﻬﺎﻴﺔ ﺤﺯﻴﻨﺔ. ﻭﺒﻤﺎ ﺍﻨﻪ ﺍﻟﺘﻘﻰ ﺒﺤﺒﻴﺒﺘﻪ ﺃﺨﻴﺭﹰﺍ ﻓﻜﺎﻨﺕ ﻫﻲ ﻜﻭﻤﻴﺩﻴﺎ ،ﻭﻟﻜﻥ ﻜﻠﻤﺔ ﺍﻹﻟﻬﻴﺔ ﺃﻀﻴﻔﺕ ﺇﻟﻰ ﺍﻟﻘﺼﺔ ﺒﻌﺩ ﺴﻨﻭﺍﺕ ﻤﻥ ﻭﻓﺎﺓ ﺩﺍﻨﺘﻲ ﻭﺍﻟﺫﻱ ﻭﻀﻌﻬﺎ ﻫﻡ ﻁﻼﺏ ﻭﻤﺤﺒﻭ ﺩﺍﻨﺘﻲ ﻷﻥ ﺍﻟﻘﺼﺔ ﺘﺠﺭﻱ ﻓﻲ ﺠﻭ ﺍﻟﻬﻲ ﻤﻘﺩﺱ ﻭﻴﺠﻬﺭ ﺒﺫﻟﻙ ﻫﺅﻻﺀ ﺍﻟﻨﺎﺱ ﻓﻲ ﺯﻤﻥ ﻻ ﻴﺠﺭﺅ ﺍﺤﺩ ﺃﻥ ﻴﺘﻠﻔﻅ ﺒﻜﻠﻤﺔ ﺒﺎﺒﺎ ،ﻭﻟﻬﺫﺍ ﻜﺎﻨﺕ ﻗﺼﺔ ﺩﺍﻨﺘﻲ ﻫﺫﻩ ﺍﻟﺸﺭﺍﺭﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺤﻔﺯﺕ ﻋﻘﻭل ﻭﻗﻠﻭﺏ ﺍﻟﻨﺎﺱ ﻟﺸﻕ ﻋﺼﺎ ﺍﻟﻁﺎﻋﺔ ﻭﺍﻟﺨﻨﻭﻉ ﻟﻠﻜﻨﻴﺴﺔ ﻭﺤﻔﺯ ﺍﻟﻨﺎﺱ ﻟﻠﺘﻔﻜﻴﺭ ﻓﻲ ﺁﺭﺍﺀ ﺠﺩﻴﺩﺓ ﻤﻐﺎﻴﺭﺓ ﻟﻤﺎ ﺘﻘﻭﻟﻪ ﺨﺭﺍﻓﺎﺕ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﺘﻲ ﻨﻀﺠﺕ ﻓﻴﻤﺎ ﺒﻌﺩ ﻟﺤﺼﻭل ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺴﻴﺎﺴﻲ. ﻭﻟﻜﻥ ﺍﻷﻭﺭﻭﺒﻴﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺘﺼﻭﺭﻭﻥ ﺴﺎﺒﻘﹰﺎ ﺃﻥ ﻫﺫﻩ ﺍﻟﻘﺼﺔ ﻫﻲ ﻤﻥ ﺒﻨﺎﺕ ﺃﻓﻜﺎﺭ ﺩﺍﻨﺘﻲ ﻭﻴﺭﻓﻀﻭﻥ ﺃﻱ ﺤﺩﻴﺙ ﻋﻠﻰ ﺘﺄﺜﺭ ﺩﺍﻨﺘﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺼﺔ ﺒﻘﺼﺔ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻟﻠﺭﺴﻭل ﻤﺤﻤﺩ "ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ" ﺤﺘﻰ ﺠﺎﺀ ﺃﺤﺩ ﺍﻟﻤﺜﻘﻔﻴﻥ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﻭﺍﻟﺫﻱ ﻴﺩﻋﻰ ﺒﻠﻭﺸﻴﻪ ﻭﻜﺘﺏ ﻤﻘﺎﻟﻪ ﻓﻲ ﺇﺤﺩﻯ ﺍﻟﻤﺠﻼﺕ ﺍﻷﺩﺒﻴﺔ ﻭﻀﻊ ﻓﻴﻬﺎ ﺘﺄﺜﺭ ﺩﺍﻨﺘﻲ ﺒﻘﺼﺔ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ،ﻭﻗﺩ ﻗﺎﻤﺕ ﺃﻭﺭﻭﺒﺎ ﻭﻟﻡ ﺘﻘﻌﺩ ﺍﺤﺘﺠﺎﺠﹰﺎ ﻋﻠﻰ ﺭﺃﻱ ﺒﻠﻭﺸﻴﻪ ﻓﺼﺩﺭﺕ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻜﺘﺏ ﻭﺍﻟﻤﻘﺎﻻﺕ ﺍﻟﺘﻲ ﺘﻔﻨﺩ ﺭﺃﻱ ﺒﻠﻭﺸﻴﻪ ،ﻓﺎﻟﺒﻌﺽ ﻗﺎل ﺃﻥ 32 ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ /ﺭﺌﻴﺱ ﺍﻟﺘﺤﺭﻴﺭ ﺃﻤﺩ ﻤﻬﺩﻱ ﺍﻟﺸﻭﻴﺨﺎﺕ -ﺍﻟﺭﻴﺎﺽ :ﻤﺅﺴﺴﺔ ﺃﻋﻤﺎل ﺍﻟﻤﻭﺴﻭﻋﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ، () .2004ﺍﻹﺼﺩﺍﺭ ﺍﻟﺭﻗﻤﻲ( . ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻜﺎﻨﺕ ﻤﻜﺘﻭﺒﺔ ﺒﺎﻟﻌﺭﺒﻴﺔ ﻭﻟﻡ ﺘﺘﺭﺠﻡ ﻓﻲ ﺯﻤﻥ ﺩﺍﻨﺘﻲ) ،(33ﻭﺩﺍﻨﺘﻲ ﻻ ﻴﻌﺭﻑ ﺍﻟﻌﺭﺒﻴﺔ ،ﻭﻟﻡ ﻴﻠﺘﻕ ﺒﻤﺴﻠﻡ ،ﻓﻜﻴﻑ ﺘﺄﺜﺭ ﺒﻬﺫﻩ ﻟﻘﺼﺔ؟! ﻭﻟﻜﻥ ﻓﻲ ﻋﺎﻡ 1919ﺠﺎﺀ ﺍﺤﺩ ﺍﻟﻤﺜﻘﻔﻴﻥ ﺍﻷﺴﺒﺎﻥ ﻭﻜﺘﺏ ﺭﺴﺎﻟﺔ ﺩﻜﺘﻭﺭﺍﻩ ﻓﻲ ﺠﺎﻤﻌﺔ ﻤﺩﺭﻴﺩ ﺃﻜﺩ ﻓﻴﻬﺎ ﻫﺫﺍ ﺍﻟﻜﺎﺘﺏ ﺍﻟﺫﻱ ﻴﺩﻋﻰ "ﺁﺴﻴﻭﺱ ﺒﻼﺴﻴﻭﺱ" ﺃﻥ ﺩﺍﻨﺘﻲ ﻗﺩ ﺘﺄﺜﺭ ﺒﺎﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ،ﺤﻴﺙ ﺍﺜﺒﺕ ﺒﻼﺴﻴﻭﺱ ﺃﻥ ﺩﺍﻨﺘﻲ ﻜﺎﻥ ﻗﺩ ﺘﻠﻤﺫ ﻋﻠﻰ ﻴﺩ ﺃﺴﺘﺎﺫ ﻓﻠﻭﺭﻨﺴﻲ ﺍﻴﻁﺎﻟﻲ ﻜﺎﻥ ﻤﺜﻘﻔﺎ ﻭﻜﺎﻥ ﺴﻔﻴﺭﺍ ﻟﻔﻠﻭﺭﻨﺴﺎ ﻓﻲ ﺍﻟﺒﻼﻁ ﺍﻻﺴﺒﺎﻨﻲ ،ﻭﻫﻨﺎﻙ ﺠﻤﻌﺎ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﻜﺘﺏ ﻋﻥ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻷﻨﺩﻟﺱ ﻋﻨﺩﻤﺎ ﻜﺎﻥ ﺍﻟﻌﺭﺏ ﻤﻭﺠﻭﺩﻴﻥ ﻓﻲ ﺍﻷﻨﺩﻟﺱ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ .ﻓﻘﺩ ﺘﺭﺠﻡ ﻜﺘﺎﺏ ﺍﺒﻥ ﻋﺭﺒﻲ "ﻓﺘﻭﺤﺎﺕ ﻤﻜﻴﺔ" )(34 ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﺍﻟﻔﺭﻨﺴﻴﺔ ،ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻓﺼل ﺨﺎﺹ ﻋﻥ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ، ﻓﻌﻨﺩﻤﺎ ﻋﺎﺩ ﺍﻟﺴﻔﻴﺭ ﺍﻟﻔﻠﻭﺭﻨﺴﻲ ﺇﻟﻰ ﻓﻠﻭﺭﻨﺴﺎ ﺤﻤل ﻤﻌﻪ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﺍﻻﻴﻁﺎﻟﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻜﺘﺎﺏ، ﻭﻜﺎﻥ ﺩﺍﻨﺘﻲ ﻗﺩ ﻗﺭﺃ ﻜل ﻜﺘﺏ ﺃﺴﺘﺎﺫﻩ ﺍﻟﻔﻠﻭﺭﻨﺴﻲ ﺍﻟﺘﻲ ﺠﻠﺒﻬﺎ ﻤﻥ ﺍﻷﻨﺩﻟﺱ).(35 33 .ﺠﻭﺭﺝ ﻫﺎﺭﺏ ،ﺍﻟﻤﻭﺠﺯ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ /ﺘﻐﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻁﺭﻴﺢ -.ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﺅﺴﺴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ، 1993ﺹ .97 34 .ﻴﻌﺘﺒﺭ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺃﻫﻡ ﻨﺼﻭﺹ ﺍﻟﺘﺼﻭﻑ ﺍﻹﺴﻼﻤﻲ ،ﻜﻤﺎ ﻴﻌﺩ ﻤﺅﻟﻔﻪ ﺍﻟﺸﻴﺦ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺍﺒﻥ ﺍﻟﻌﺭﺒﻲ )ﺘﻭﻓﻲ ﺴﻨﺔ 638ﻫـ( ﻤﻥ ﺃﻜﺒﺭ ﺸﺨﺼﻴﺎﺘﻪ ،ﺒل ﻴﻤﻜﻥ ﻋﺩﻩ ﻤﻥ ﺃﻜﺒﺭ ﺸﺨﺼﻴﺎﺕ ﺍﻟﺘﻭﻑ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ،ﺒﺩﺃ ﺍﺒﻥ ﺍﻟﻌﺭﺒﻲ ﺘﺄﻟﻴﻑ ﺍﻟﻜﺘﺎﺏ ﻷﻭل ﻤﺭﺓ ﺒﻤﻜﺔ ﻭﻫﻭ ﻴﺤﺞ ﺴﻨﺔ 598ﻫـ ،ﻭﺃﻜﻤﻠﺔ ﺒﺩﻤﺸﻕ ﺴﻨﺔ 629ﻫـ ،ﺜﻡ ﺃﻋﺎﺩ ﻜﺘﺎﺒﺘﻪ ﻤﺭﺓ ﺃﺨﺭﻯ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺒﻴﻥ ﺴﻨﺔ 632ﻫـ ﺇﻟﻰ 636ﻫـ،ﻤﻀﻴﻔﺎ ﺘﺎﺭﺓ ،ﻭﻤﺨﺘﺼﺭﺍ ﺃﺨﺭﻯ ،ﻭﻤﺤﻴﻼ ﺜﺎﻟﺜﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ ﺍﻷﻭﻟﻰ. ﻴﺤﺘﻭﻱ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺃﻜﺜﺭ ﻤﻥ 4000ﺼﻔﺤﺔ ﻗﺎل ﻓﻴﻬﺎ ﺍﻟﺸﻴﺦ ﻜﻨﺕ ﻨﻭﻴﺕ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺭﺓ ﻓﻠﻤﺎ ﻭﺼﻠﺕ ﺃﻡ ﺍﻟﻘﺭﻯ ﺃﻗﺎﻡ ﺍﷲ ﻓﻲ ﺨﺎﻁﺭﻱ ﺃﻥ ﺃﻋﺭﻑ ﺍﻟﻭﻟﻲ ﺒﻔﻨﻭﻥ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺤﺼﻠﺘﻬﺎ ﻓﻲ ﻏﻴﺒﺘﻰ ﻭﻜﺎﻥ ﺍﻷﻏﻠﺏ ﻫﺫﻩ ﻤﻨﻬﺎ ﻤﺎ ﻓﺘﺢ ﺍﷲ ﻋﻠﻰ ﺜﻡ ﻁﻭﺍﻓﻰ ﺒﻴﺘﻪ ﺍﻟﻤﻜﺭﻡ ﻭﻗﺎل ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻤﻥ ﻭﺍﻷﺭﺒﻌﻴﻥ ﻭﺍﻋﻠﻡ ﺃﻥ ﺘﺭﺘﻴﺏ ﺃﺒﻭﺍﺏ ﺍﻟﻔﺘﻭﺤﺎﺕ ﻟﻡ ﻴﻜﻥ ﻋﻥ ﺍﺨﺘﻴﺎﺭ ﻭﻻ ﻋﻥ ﻨﻅﺭ ﺍﻟﻤﺫﻭﻕ ﻭﺍﻨﻤﺎ ﺍﻟﺤﻕ ﺍﷲ ﻴﻤﻠﻰ ﻟﻨﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﻤﻠﻙ ﺍﻷﻟﻬﺎﻡ ﺠﻤﻴﻊ ﻤﺎﻨﺴﻁﺭﻩ ﻭﻗﺩ ﻨﺫﻜﺭ ﻜﻼﻤﺎ ﺒﻴﻥ ﻜﻼﻤﻴﻥ ﻻ ﺘﻌﻠﻕ ﻟﻪ ﺒﻤﺎ ﻗﺒﻠﻪ ﻭﻻ ﺒﻤﺎ ﺒﻌﺩﻩ ﻭﺫﻟﻙ ﺸﺒﻴﻪ ﺒﻘﻭﻟﻪ ﺍﷲ ﺤﺎﻓﻅﻭﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻭﺍﺕ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻭﺴﻁﻰ ﺒﻴﻥ ﺁﻴﺎﺕ ﻁﻼﻕ ﻭﻨﻜﺎﺡ ﻭﻋﺩﺓ ﻭﻭﻓﺎﺓ ﻭﻗﺎل ﻭﺃﻋﻠﻡ ﺃﻥ ﺠﻤﻴﻊ ﻤﺎ ﺃﺘﻜﻠﻡ ﻓﻴﻪ ﻓﻲ ﻤﺠﺎﻟﺴﻲ ﻭﺘﺼﺎﻨﻴﻔﻲ ﺇﻨﻤﺎ ﻫﻭ ﻤﻥ ﺤﻀﺭﺓ ﺍﻟﻘﺭﺁﻥ ﻭﺨﺯﺍﺌﻨﻪ ﻓﺄﻨﻲ ﺃﻋﻁﻴﺕ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻔﻬﻡ ﻓﻴﻪ ﻭﺍﻹﻤﺩﺍﺩ ﻤﻨﻪ ،ﻭﻓﻲ ﺃﻭﻟﻪ ﻤﻘﺩﻤﺔ ﻓﻲ ﻓﻬﺭﺴﺔ ﺫﻜﺭ ﻓﻴﻪ ﺨﻤﺴﻤﺎﺌﺔ ﻭﺴﺘﻴﻥ ﺒﺎﺒﺎ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺴﻊ ﻭﺍﻟﺨﻤﺴﻭﻥ ﻭﺨﻤﺴﻤﺎﺌﺔ ﻤﻨﻪ ﺒﺎﺏ ﻋﻅﻴﻡ ﺠﻤﻊ ﻓﻴﻪ ﺃﺴﺭﺍﺭ ﺍﻟﻔﺘﻭﺤﺎﺕ ﻜﻠﻬﺎ ﻭﺠﺩ ﺒﺨﻁﻪ ﻓﻲ ﺁﺨﺭ ﺍﻟﻔﺘﻭﺤﺎﺕ ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺎﺏ ﻓﻲ ﺸﻬﺭ ﺒﻨﻭ ﺴﻨﺔ ﺘﺴﻊ ﻭﻋﺸﺭﻴﻥ ﻭﺴﺘﻤﺎﺌﺔ .ﺃﻨﻅﺭ :ﻤﻭﻗﻊ ﻜﺘﺎﺏ "ﺍﻟﻔﺘﻭﺤﺎﺕ ﺍﻟﻤﻜﻴﺔ" ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: http://www.onetradition.org/Home.aspx 35 .ﻤﻘﺘﺒﺱ ﻤﻥ ﻤﻘﺎل ﻟﻠﺩﻜﺘﻭﺭ ﻋﻠﻲ ﺍﻟﻨﺸﻤﻲ ﻤﻨﺸﻭﺭ ﺒﺠﺭﻴﺩﺓ ﺍﻟﺼﺒﺎﺡ ،ﺃﻨﻅﺭ: ﻭﺨﻼﺼﺔ ﺍﻟﻘﻭل ﻓﻲ ﺃﺜﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﺃﻥ؛ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻹﺴﻼﻤﻲ ﻗﺎﻤﻭﺍ ﺒﺩﻭﺭﻫﻡ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ،ﻭﻗﺩﻤﻭﺍ ﻷﻭﺭﺒﺎ ﺯﺍﺩ ﻨﻬﻀﺘﻬﺎ ،ﻭﻜﺎﻨﻭﺍ ﻜﻤﺎ ﻗﺎل ﺍﻟﺒﻨﺩﻴﺕ ﺠﻭﺍﻫﺭ ﻻل ﻨﻬﺭﻭ ﻓﻲ ﻜﺘﺎﺒﻪ "ﻟﻤﺤﺎﺕ ﻤﻥ ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ"" :ﻜﺎﻨﻭﺍ ﺒﺤﻕ ﺁﺒﺎﺀ ﺍﻟﻌﻠﻡ ﺍﻟﺤﺩﻴﺙ ،ﻭﺃﻥ ﺒﻐﺩﺍﺩ ﺘﻔﻭﻗﺕ ﻋﻠﻰ ﻜل ﺍﻟﻌﻭﺍﺼﻡ ﺍﻷﻭﺭﺒﻴﺔ -ﻋﺩﺍ ﻗﺭﻁﺒﺔ -ﻋﺎﺼﻤﺔ ﺃﺴﺒﺎﻨﻴﺎ ﺍﻟﻌﺭﺒﻴﺔ، ﻭﺃﻨﻪ ﻜﺎﻥ ﻻ ﺒﺩ ﻤﻥ ﻭﺠﻭﺩ :ﺍﺒﻥ ﺍﻟﻬﻴﺜﻡ ،ﻭﺍﺒﻥ ﺴﻴﻨﺎ ،ﻭﺍﻟﺨﻭﺍﺭﺯﻤﻲ ،ﻭﺍﻟﺒﻴﺭﻭﻨﻲ ،ﻟﻜﻲ ﻴﻅﻬﺭ: )(36 ﺠﺎﻟﻴﻠﻴﻭ ،ﻭﻜﺒﻠﺭ ،ﻭﻜﻭﺒﺭﻴﻨﻕ ،ﻭﻨﻴﻭﺘﻥ" ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ -ﻓﺭﻨﺴﺎ -ﺇﻨﺠﻠﺘﺭﺍ ﺍﻟﻨﻬﻀﺔ ﺒﻤﻔﻬﻭﻤﻬﺎ ﺍﻟﺨﺎﺹ ﻫﻲ ﺤﺭﻜﺔ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻘﺩﻴﻡ ،ﺁﻤﺎ ﺒﻤﻌﻨﺎﻫﺎ ﺍﻟﻭﺍﺴﻊ ﻓﻬﻲ ﻋﺒﺎﺭﺓ ﻋﻥ ﺫﻟﻙ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻘﺩﻴﻡ ﻓﻲ ﻜل ﻤﻥ ﺍﻟﻔﻨﻭﻥ ﻭﺍﻷﺩﺍﺏ ﻭﺍﻟﻌﻠﻭﻡ ،ﻭﻁﺭﻕ ﺍﻟﺘﻌﺒﻴﺭ ،ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﻭﻤﺎ ﺼﺎﺤﺏ ﺫﻟﻙ ﻤﻥ ﺘﻐﻴﺭ ﻓﻲ ﺃﺴﺱ ﺍﻟﺤﻴﺎﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ،ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻤﺼﻁﻠﺢ ﻴﻁﻠﻕ ﻋﻠﻰ ﻓﺘﺭﺓ ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺇﻟﻰ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺤﺩﻴﺜﺔ ﻭﻫﻲ ﺍﻟﻘﺭﻭﻥ -14 16ﻭﻴﺅﺭﺥ ﻟﻬﺎ ﺒﺴﻘﻭﻁ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻋﺎﻡ 1453ﻡ ﺤﻴﺙ ﻨﺯﺡ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺇﻴﻁﺎﻟﻴﺎ ﺤﺎﻤﻠﻴﻥ ﻤﻌﻬﻡ ﺘﺭﺍﺙ ﺍﻹﻏﺭﻴﻕ ﻭﺍﻟﺭﻭﻤﺎﻥ .ﻜﻤﺎ ﻴﺩل ﻤﺼﻁﻠﺢ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻋﻠﻰ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﺘﻲ ﺒﺩﺃﺕ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ،ﺤﻴﺙ ﺒﻠﻐﺕ ﺃﻭﺝ ﺍﺯﺩﻫﺎﺭﻫﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺨﺎﻤﺱ ﻋﻠﻲ ﺍﻟﻨﺸﻤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﺜﺭ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ" ،ﺠﺭﻴﺩﺓ ﺍﻟﺼﺒﺎﺡ :ﻴﻭﻤﻴﺔ -ﺴﻴﺎﺴﻴﺔ -ﻋﺎﻤﺔ) ،ﺘﺼﺩﺭ ﻋﻥ ﺸﺒﻜﺔ ﺍﻷﻋﻼﻡ ﺍﻟﻌﺭﺍﻗﻲ( ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 20ﺃﺒﺭﻴل ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: http://www.alsabaah.com/paper.php?source=akbar&mlf=interpage&sid=3175 36 .ﺃﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻤﻼ ،ﺃﺜﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ – ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ -ﻤﺸﻕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ .1981 ،ﺹ-115 .116 ﻭﻋﻥ ﺘﺎﺭﻴﺦ ﺍﻟﻌﻠﻭﻡ ﻋﻨﺩ ﺍﻟﻌﺭﺏ ﻤﻨﺫ ﺒﺩﺀ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﻟﻠﻬﺠﺭﺓ ﺤﺘﻰ ﺃﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻤﻥ ﻟﻠﻬﺠﺭﺓ ،ﻭﻓﻲ ﺭﺤﻠﺔ ﻋﺒﺭ ﺍﻟﻌﺼﻭﺭ ﻋﻥ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﺸﻬﻭﺭﺓ ،ﺍﻟﺘﻲ ﻗﺎﻡ ﻋﻠﻰ ﺠﻬﻭﺩﻫﺎ ﺍﻟﺼﺭﺡ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺸﺎﻤﺦ ،ﺍﻟﺫﻱ ﺃﻀﺎﺀﺕ ﺃﻨﻭﺍﺭﻩ ﺍﻟﻌﺘﻤﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻐﻁﻲ ﺍﻷﺫﻫﺎﻥ ﻓﻲ ﺤﻘﻭل ﺍﻟﻁﺏ ﻭﺍﻟﺼﻴﺩﻟﻴﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﺍﻟﻔﻴﺯﻴﺎﺀ ﻭﺍﻟﺤﻴل ﻭﺍﻟﻤﻭﺴﻴﻘﻰ ﻭﺍﻟﺭﻴﺎﻀﻴﺎﺕ ﻭﺍﻟﻔﻠﻙ ﻭﺍﻻﺠﺘﻤﺎﻉ ،ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻤﺎ ﻜﺎﻥ ﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺭﺏ ﻓﻴﻪ ﺩﻭﺭ ﺍﻟﺭﻴﺎﺩﺓ .ﻴﺭﺍﺠﻊ :ﻤﻭﻗﻊ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ،ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) (http://muslimsience.8m.com/main.htm ﻋﺸﺭ ﻭﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ،ﻭﻤﻥ ﺇﻴﻁﺎﻟﻴﺎ ﺍﻨﺘﺸﺭﺕ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﻓﺭﻨﺴﺎ ﻭﺇﺴﺒﺎﻨﻴﺎ ﻭﺁﻟﻤﺎﻨﻴﺎ ﻭﻫﻭﻟﻨﺩﺍ )(37 ﻭﺍﻨﺠﻠﺘﺭﺍ ﻭﺇﻟﻰ ﺴﺎﺌﺭ ﺃﻭﺭﻭﺒﺎ. ﻜﺎﻨﺕ ﻤﻥ ﺃﻭﻟﻰ ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺒﻌﺙ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ،ﻭﺇﻨﺸﺎﺀ ﻤﺅﺴﺴﺎﺕ ﻋﻠﻤﻴﺔ ﻤﺜل ﺍﻷﻜﺎﺩﻴﻤﻴﺎﺕ ﻭﺍﻟﻤﻜﺘﺒﺎﺕ ﺘﺭﻋﻰ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ ،ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﺩﺭﺍﺴﺔ ﻋﻠﻡ ﺍﻵﺜﺎﺭ ﻭﺍﻟﺘﺎﺭﻴﺦ ،ﺜﻡ ﺍﻟﻨﻬﻭﺽ ﻤﻥ ﺍﻟﻔﻨﻭﻥ ﺍﻟﺠﻤﻴﻠﺔ ﻤﻥ ﻨﺤﺕ ﻭﺘﺼﻭﻴﺭ ﻭﻏﻴﺭﻫﻤﺎ، ﻭﻅﻬﻭﺭ ﻤﺨﺘﺭﻋﺎﺕ ﺠﺩﻴﺩﺓ ﻟﺘﻜﻭﻥ ﻓﻲ ﺨﺩﻤﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻜﺎﻥ ﻋﻠﻰ ﺭﺃﺴﻬﺎ ﺍﻟﻁﺒﺎﻋﺔ ،ﻭﻗﺩﺴﺎﻋﺩﺕ ﻋﻠﻰ ﺩﻋﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﻨﺸﺭﻫﺎ ،ﻭﺍﺴﺘﻜﺸﺎﻑ ﺍﻟﺒﺎﺭﻭﺩ ﻭﻤﺎ ﻨﺠﻡ ﻋﻨﻪ ﻤﻥ ﺜﻭﺭﺓ ﻓﻲ ﺍﻟﻨﻅﻡ ﺍﻟﺤﺭﺒﻴﺔ ،ﻭﺍﻻﻫﺘﺩﺍﺀ ﺇﻟﻰ ﻋﺩﺓ ﺁﻻﺕ ﻨﺎﻓﻌﺔ ﻤﺜل ﺍﻹﺴﻁﺭﻻﺏ ﻭﺍﻟﺒﻭﺼﻠﺔ ﺃﻭ ﺍﻹﺒﺭﺓ ﺍﻟﻤﻐﻨﺎﻁﻴﺴﻴﺔ )(38 ﻭﺍﻟﺩﻗﺔ ﺍﻟﻤﺘﺤﺭﻜﺔ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺃﺩﻭﺍﺕ ﻜﺎﻥ ﻟﻬﺎ ﺍﻟﻔﻀل ﺍﻷﻜﺒﺭ ﻓﻲ ﺘﻭﺴﻴﻊ ﻨﻁﺎﻕ ﺍﻟﻤﻼﺤﺔ ﻭﺘﺴﻬﻴل ﺴﺒل ﺍﻟﺒﻌﻭﺙ ﺍﻟﻜﺸﻔﻴﺔ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ،ﻭﻨﺸﺄﺓ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻘﻭﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺩﻭل ﺃﻭﺭﺒﺎ ﻤﺜل ﺍﻟﻠﻐﺔ ﺍﻻﻴﻁﺎﻟﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻻﺴﺒﺎﻨﻴﺔ ،ﻭﺍﻨﺘﺸﺎﺭ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺒﻬﺫﻩ ﺍﻟﻠﻐﺎﺕ .ﻭﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺃﻴﻀ ﹰﺎ ﺍﻟﺘﻐﻴﺭﺍﺕ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﺘﻲ ﺤﺩﺜﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻷﻭﺭﺒﻲ ﻭﺒﺨﺎﺼﺔ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻻﻴﻁﺎﻟﻲ ﻤﻥ ﺘﻘﺩﻴﺱ ﺍﻟﺠﻤﺎل ﻭﺍﻟﺘﻤﺘﻊ ﺒﻤﻠﺫﺍﺕ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻻﺭﺘﻔﺎﻉ ﺒﻤﺭﻜﺯ ﺍﻟﻤﺭﺁﺓ ﻭﺍﻻﻨﻐﻤﺎﺱ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻤﺠﻨﻭﻥ ﻭﺍﻟﻔﺴﻕ .ﻜﻤﺎ ﻜﺎﻥ ﻤﻥ ﺃﻫﻡ ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻤﺎ ﺃﺴﻔﺭﺕ ﻋﻨﻪ ﻤﻥ ﻜﺸﻑ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ ﻭﺃﺼﻘﺎﻉ ﺃﺨﺭﻯ ﻤﻥ ﺍﻟﻌﺎﻟﻡ ﻭﺘﻨﻅﻴﻡ ﻁﺭﻕ ﻤﻼﺤﻴﺔ ﺠﺩﻴﺩﺓ ﻋﺒﺭ ﺍﻟﻤﺤﻴﻁﺎﺕ )(39 ﻭﺍﻟﺒﺤﺎﺭ. ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ :ﺇﻴﻁﺎﻟﻴﺎ -ﻓﺭﻨﺴﺎ -ﺇﻨﺠﻠﺘﺭﺍ ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ -ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻹﻴﻁﺎﻟﻴﺔ) :ﻓﻥ ﺍﻟﺘﺼﻭﻴﺭ -ﻓﻥ ﺍﻟﻨﺤﺕ -ﻓﻥ ﺍﻟﻌﻤﺎﺭﺓ(- ﺃﺴﻠﻭﺏ ﺍﻟﻨﻬﻀﺔ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻓﻲ ﻓﻠﻭﺭﻨﺴﺎ -ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﻓﺭﻨﺴﺎ :ﺘﻭﻗﻑ ﺍﻟﻨﻤﻭ ﺍﻟﺜﻘﺎﻓﻲ ﻓﻲ ﻓﺭﻨﺴﺎ -ﺍﻻﺘﺼﺎل ﺒﻴﻥ ﻓﺭﻨﺴﺎ ﻭﺇﻴﻁﺎﻟﻴﺎ -ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ﻭﺍﻨﺘﺸﺎﺭﻫﺎ .ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ 37 .ﺭﻭﺒﺭﺕ ﺒﺎﻟﻤﺭ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ /ﺍﻟﺠﺯﺀ ﺍﻷﻭل :ﺘﺭﺠﻤﺔ ﻤﺤﻤﻭﺩ ﺃﻤﻴﻥ؛ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ :ﺘﺭﺠﻤﺔ ﺤﺴﻥ ﻋﻠﻲ ﺫﻨﻭﻥ -ﺒﻐﺩﺍﺩ: ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻤﺘﻨﺒﻲ، .1964ص 67 38 .ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ /ﻤﺩﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ ﻓﺎﻴﺯﺓ ﺤﻜﻴﻡ ﺭﺯﻕ ﺍﷲ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﺸﻌﺏ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ(.ص 25 39 .ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﺴﻴﺭﺓ /ﺇﺸﺭﺍﻑ ﻤﺤﻤﺩ ﺸﻔﻴﻕ ﻏﺭﺒﺎل -.ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﺩﺍﺭ ﺍﻟﻘﻭﻤﻴﺔ ﺍﻟﻨﺸﺭ.1959 ،ص 58 ﺇﻨﺠﻠﺘﺭﺍ -ﻨﺘﺎﺌﺞ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ :ﺃﺜﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺃﻭﺭﺒﺎ -ﺘﺤﻁﻴﻡ ﺍﻟﺤﻭﺍﺠﺯ ﺍﻟﻁﺎﺌﻔﻴﺔ -ﻅﻬﻭﺭ ﻨﻅﺭﻴﺎﺕ ﺴﻴﺎﺴﻴﺔ ﺠﺩﻴﺩﺓ -ﻨﺘﺎﺌﺞ ﺃﺨﺭﻯ ﻟﻠﻨﻬﻀﺔ -ﺘﺭﺍﺙ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ. )(40 ﻻ ﻓﻲ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻻﻴﻁﺎﻟﻴﺔ ﻓﻠﺫﻟﻙ ﻜﺎﻨﺕ ﺇﻴﻁﺎﻟﻴﺎ ﺃﺴﺒﻕ ﺍﻟﺩﻭل ﺇﻥ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﺒﺩﺃﺕ ﺃﻭ ﹰ ﺍﻷﻭﺭﻭﺒﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻲ ﺘﻤﺜﻠﺕ ﻓﻲ ﻋﺩﺓ ﻤﻅﺎﻫﺭ ﻫﻲ :ﺇﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻭﺍﻟﺘﻲ ﻴﻁﻠﻕ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ) L,Humanismeﺠﻤﻊ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ( ،ﻭﻅﻬﻭﺭ ﺍﻟﻠﻐﺎﺕ ﺍﻷﻭﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ، )(41 ﻭﺩﺭﺍﺴﺔ ﻋﻠﻡ ﺍﻵﺜﺎﺭ ﻭﺍﻟﺘﺎﺭﻴﺦ ،ﻭﺇﻨﺸﺎﺀ ﺍﻷﻜﺎﺩﻴﻤﻴﺎﺕ ﻭﺍﻟﻤﻜﺘﺒﺎﺕ ،ﺜﻡ ﺍﻟﻨﻬﻭﺽ ﺒﺎﻟﻔﻨﻭﻥ ﺍﻟﺠﻤﻴﻠﺔ ﻤﻥ ﻨﺤﺙ ﻭﺘﺼﻭﻴﺭ ﻭﻋﻤﺎﺭﺓ ،ﻭﺃﻴﻀﹰﺎ ﻅﻬﺭﺕ ﻤﺨﺘﺭﻋﺎﺕ ﺤﺩﻴﺜﺔ ﻤﺜل ﺍﻟﻁﺒﺎﻋﺔ ﻭﺍﺴﺘﻜﺸﺎﻑ ﺍﻟﺒﺎﺭﻭﺩ .ﻭﻜﺎﻥ ﻤﻥ ﺨﺼﺎﺌﺹ ﻫﺫﻩ ﺍﻟﻨﻬﻀﺔ ﺃﻨﻬﺎ ﻟﻡ ﺘﻨﻘل ﺇﻟﻰ ﺍﻟﺒﻼﺩ ﺍﻷﻭﺭﺒﻴﺔ ﺇﻻ ﺒﻌﺩ ﺃﻥ ﺍﻜﺘﻤﻠﺕ ،ﺜﻡ ﺘﺴﺭﺒﺕ ﻟﺴﺎﺌﺭ ﺍﻟﺒﻼﺩ ﻓﻲ ﻏﺭﺏ ﺃﻭﺭﻭﺒﺎ. ﺤﺭﻜﺔ ﺇﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻴﻁﻠﻕ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﺴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺃﻭ ﺍﻟﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﻫﻲ ﺘﺸﻜل ﻋﻨﺼﺭﻴﻥ ﺃﺴﺎﺴﻴﻴﻥ ﻫﻤﺎ :ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ ،ﻭﻟﻡ ﺘﻜﻥ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺤﺭﻜﺔ ﺸﻌﺒﻴﺔ )(42 ﻜﻤﺎ ﺃﻨﻬﺎ ﻟﻡ ﺘﻨﺒﺜﻕ ﻤﻥ ﺩﺍﺨل ﺍﻟﺠﺎﻤﻌﺎﺕ ،ﺒل ﻅﻬﺭﺕ ﺨﺎﺭﺠﻬﺎ .ﻭﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻭﻀﻊ ﺃﻤﺭﹰﺍ ﻁﺒﻴﻌﻴ ﹰﺎ ﻷﻥ ﺍﻟﺠﺎﻤﻌﺎﺕ ﻜﺎﻨﺕ ﺘﻭﺠﻪ ﻤﻌﻅﻡ ﺍﻫﺘﻤﺎﻤﻬﺎ ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺒﺨﺎﺼﺔ ﺍﻟﻁﺏ ﻭﺍﻟﻘﺎﻨﻭﻥ .ﻭﻗﺩ ﻅﻠﺕ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺤﻘﺒﺔ ﻁﻭﻴﻠﺔ ﻤﻌﺎﺩﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﻭﺍﻋﺘﻤﺩﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻋﻠﻰ ﺍﻟﺘﺸﺠﻴﻊ ﺍﻟﻤﺎﺩﻱ ﻭﺍﻷﺩﺒﻲ ﺍﻟﺫﻱ ﺃﻀﻔﺎﻩ ﺤﻜﺎﻡ ﺍﻟﻤﺩﻥ ﺍﻻﻴﻁﺎﻟﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺸﺘﻐﻠﻴﻥ ﺒﻬﺎ. 40 Robert Green Ingersoll, "Spain And Spaniard". Available in 20 March 2009,P81: . ( ) http://www.infidels.org/library/historical/robert_ingersoll/spain _and_spaniard.html 41 .ﻨﺒﻴل ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺇﻨﺠﻠﺘﺭﺍ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ ،ﺩﻤﻴﺎﻁ :ﻜﻠﻴﺔ ﺁﺩﺍﺏ ﺩﻤﻴﺎﻁ) ،ﻤﻨﺸﻭﺭﺓ ﺒﺎﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺤﺭﺓ، ﻭﻴﻜﻴﺒﻴﺩﻴﺎ (http://ar.wikipedia.org 42 ﻭﻴل ﺩﻴﻭﺭﺍﻨﺕ ،ﻗﺼﺔ ﺍﻟﺤﻀﺎﺭﺓ :ﻤﺎﺠﻼﻥ ﻭﻜﺸﻑ ﺍﻷﺭﺽ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 24ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) (http://islamport.com/w/amm/Web/2482/10096.htm ﻭﻗﺩ ﺍﺴﺘﻬﻭﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ﺃﻓﺌﺩﺓ ﺍﻟﻜﺜﻴﺭﻴﻥ ﻤﻥ ﺍﻷﻭﺭﺒﻴﻴﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻭﺍﻋﺘﻘﺩﻭﺍ ﺃﻨﻬﺎ ﺃﺭﻭﻉ ﻭﺃﺭﻗﻰ ﻭﺃﺠﻤل ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﺘﻨﺠﻪ ﻋﻘﻭل ﺍﻟﺒﺸﺭ ،ﻭﺃﻥ ﺍﻟﻔﺭﺩ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺒﻭﺃ ﻤﻜﺎﻨﺎ ﻋﻠﻴﺎ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻤﺎ ﻟﻡ ﻜﻥ ﻋﻠﻰ ﺤﻅ ﻤﻭﻓﻭﺭ ﻤﻥ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ .ﻭﻟﻌل ﻫﺫﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻌﻤﻴﻕ ﺒﺈﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ﻫﻭ ﺍﻟﺴﺒﺏ ﺍﻟﺫﻱ ﺠﻌل ﻓﺭﻴﻘﹰﺎ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻴﻁﻠﻘﻭﻥ ﺨﻁﺄ ﻋﻠﻰ ﺍﻟﻨﻬﻀﺔ ﺍﺴﻡ ﺤﺭﻜﺔ "ﺇﺤﻴﺎﺀ ﺍﻟﻌﻠﻭﻡ" ﻭﺍﻟﻭﺍﻗﻊ ﺃﻥ ﺤﺭﻜﺔ ﺇﺤﻴﺎﺀ ﺍﻟﻌﻠﻭﻡ ﻟﻡ ﺘﻜﻥ ﺇﻻ ﻤﻅﻬﺭﹰﺍ ﻤﻥ ﻤﻅﺎﻫﺭ )(43 ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ. ﻗﺎﻤﺕ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﻋﻠﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ،ﻭﻜﺎﻨﺕ ﺍﻟﻜﺎﺘﺩﺭﺍﺌﻴﺎﺕ ﻭﺍﻟﻜﻨﺎﺌﺱ ﻭﺍﻷﺩﻴﺭﺓ ﺘﺯﺨﺭ ﺒﻌﺩﺩ ﻭﺍﻓﺭ ﻤﻥ ﻫﺫﻩ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ،ﻭﻜﺎﻨﺕ ﻋﻠﻰ ﻨﻭﻋﻴﻥ :ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻻ ﻋﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻓﻲ ﺸﺒﺔ ﺍﻟﺠﺯﻴﺭﺓ ﻭﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ .ﻭﻗﺩ ﻨﺸﻁ ﺍﻟﺒﺤﺙ ﺃﻭ ﹰ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻭﻓﻲ ﺴﻭﻴﺴﺭﺍ ﻭﺍﻟﻭﻻﻴﺎﺕ ﺍﻷﻟﻤﺎﻨﻴﺔ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺒﻘﺎﻩ ﺃﻭﺭﺒﺎ .ﻭﻗﺎﻤﺕ ﺍﻷﺴﺭﺍﺕ ﺍﻟﺤﺎﻜﻤﺔ ﻓﻲ ﺍﻟﻤﺩﻥ ﺍﻹﻴﻁﺎﻟﻴﺔ ﺒﺘﻤﻭﻴل ﻋﻤﻠﻴﺎﺕ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﻭﺸﺭﺍﺌﻬﺎ ﺤﺘﻰ ﺃﺼﺒﺤﺕ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺴﻤﺔ ﺒﺎﺭﺯﺓ ﻤﺸﺘﺭﻜﺔ ﺒﻴﻥ ﺤﻜﻭﻤﺎﺕ ﺍﻟﻤﺩﻥ ﺍﻹﻴﻁﺎﻟﻴﺔ ﺍﻨﻘﻠﺒﺕ ﺇﻟﻰ ﻤﻨﺎﻓﺴﺔ ﺤﺎﺩﺓ ﺒﻴﻨﻬﻤﺎ).(44 ﺃﻤﺎ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻓﻘﺩ ﺍﺘﺠﻬﺕ ﺍﻷﻨﻅﺎﺭ ﺒﺸﺄﻨﻬﺎ ﺇﻟﻰ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻋﺎﺼﻤﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺒﻴﺯﻨﻁﻴﺔ ،ﻭﻨﺸﺄﺕ ﺘﺠﺎﺭﺓ ﻭﺍﺴﻌﺔ ﻨﺸﻁﺔ ﻟﻠﻤﺨﻁﻭﻁﺎﺕ ،ﻭﻜﺎﻨﺕ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻗﺒل ﺴﻘﻭﻁﻬﺎ ﻓﻲ ﻴﺩ ﺍﻷﺘﺭﺍﻙ ﺍﻟﻌﺜﻤﺎﻨﻴﻴﻥ ﻤﺭﻜﺯ ﻫﺫﻩ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻜﺎﻥ ﻴﻘﺼﺩﻫﺎ ﻋﻤﻼﺀ ﻤﻥ ﺤﻜﻭﻤﺎﺕ ﺍﻟﺩﻥ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻴﻘﺘﻨﻭﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﺃﻭ ﺩﺍﺭﺴﻭﻥ ﻤﻥ ﻗﺒل ﻫﺫﻩ ﺍﻟﺤﻜﻭﻤﺎﺕ ﻴﺩﺭﺴﻭﻥ ﺍﻟﻠﻐﺔ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻓﻲ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻭﻴﺠﻤﻌﻭﻥ ﺃﺜﻨﺎﺀ ﺩﺭﺍﺴﺘﻬﻡ ﻋﺩﺩﹰﺍ ﻭﺍﻓﺭﹰﺍ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ،ﻭﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻌﻤﻼﺀ 43 .ﺠﻴﻤﺱ ﻭﺴﺘﻔﺎل ﺘﻭﻤﺴﻭﻥ ﻭﺁﺨﺭﻭﻥ ،ﺤﻀﺎﺭﺓ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ /ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺯﻜﻲ -.ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ، .1961ﺹ 44 44 .ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺤﺎﻁﻭﻡ ،ﺘﺎﺭﻴﺦ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ،ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ ,1968 ، ﻭﺍﻟﺩﺍﺭﺴﻴﻥ ﻤﻌﹰﺎ ﺍﻨﺘﻘﻠﺕ ﻤﺠﻤﻭﻋﺎﺕ ﻀﺨﻤﺔ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﺇﻟﻰ ﻤﺩﻥ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ )(45 ﺍﻹﻴﻁﺎﻟﻴﺔ. ﻭﺘﺄﺴﻴﺴﹰﺎ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﺜﺎﺒﺘﺔ ﺘﺎﺭﻴﺨﻴﹰﺎ ﻴﺘﻀﺢ ﺨﻁﺄ ﺍﻟﺭﺃﻱ ﺍﻟﺸﺎﺌﻊ ﺒﻴﻥ ﺠﻤﻬﺭﺓ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻭﻫﻭ ﺃﻥ ﻓﺘﺢ ﺍﻷﺘﺭﺍﻙ ﺍﻟﻌﺜﻤﺎﻨﻴﻴﻥ ﻟﻠﻘﺴﻁﻨﻁﻴﻨﻴﺔ 1453ﺃﺩﻯ ﺇﻟﻰ ﻅﻬﻭﺭ ﺤﺭﻜﺔ ﺇﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻓﻲ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻹﻴﻁﺎﻟﻴﺔ ﺒﺴﺒﺏ ﻫﺠﺭﺓ ﻋﺩﺩ ﻀﺨﻡ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺒﻴﺯﻨﻁﻴﻴﻥ ﻤﻥ ﻭﺠﻪ ﺍﻷﺘﺭﺍﻙ ﺍﻟﻌﺜﻤﺎﻨﻴﻴﻥ ﻭﺍﻟﺘﺠﺎﺌﻬﻡ ﺇﻟﻰ ﺇﻴﻁﺎﻟﻴﺎ ﺤﻴﺙ ﺍﺴﺘﻘﺭ ﺒﻬﻡ ﺍﻟﻤﻘﺎﻡ ﻭﺒﺎﺸﺭﻭﺍ ﻨﺸﺎﻁﹰﺎ ﻋﻠﻤﻴ ﹰﺎ ﻭﺍﺴﻌ ﹰﺎ .ﻭﺍﻟﺤﻕ ﺃﻥ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ -ﺇﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ -ﻗﺩ ﻅﻬﺭﺕ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ﻗﺒل ﺴﻘﻭﻁ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺒﺨﻤﺴﻴﻥ ﺴﻨﺔ ﻋﻠﻰ ﺍﻷﻗل ،ﺤﻴﺙ ﺠﺫﺒﺕ ﻁﻼﺌﻊ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻋﺩﺩﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻤﻥ )(46 ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺒﻴﺯﻨﻁﻴﻴﻥ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﺇﻟﻰ ﺇﻴﻁﺎﻟﻴﺎ ﺤﻴﺙ ﻁﺎﺏ ﻟﻬﻡ ﺍﻟﻤﻘﺎﻡ ﻓﻲ ﻤﺩﻨﻬﺎ ﻟﻤﺎ ﻜﺎﻥ ﻴﻐﻤﺭﻫﻡ ﺒﻪ ﺤﻜﺎﻡ ﻫﺫﻩ ﺍﻟﻤﺩﻥ ﻤﻥ ﺭﻋﺎﻴﺔ ﺃﺩﺒﻴﺔ ﻭﻤﺎﺩﻴﺔ .ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﺈﻥ ﺴﻘﻭﻁ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻲ ﻴﺩ ﺍﻷﺘﺭﺍﻙ ﺍﻟﻌﺜﻤﺎﻨﻴﻴﻥ ﻟﻡ ﻴﻜﻥ ﺍﻟﺴﺒﺏ ﺍﻟﺭﺌﻴﺴﻲ ﻓﻲ ﻅﻬﻭﺭ ﺤﺭﻜﺔ ﺇﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻓﻲ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻻﻴﻁﺎﻟﻴﺔ ،ﺒل ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺃﻥ ﻫﺫﺍ ﺍﻟﺤﺎﺩﺙ ﺍﻟﺤﺭﺒﻲ ﻟﻡ ﻴﻜﻥ ﺴﻭﻯ ﻋﺎﻤل ﺴﺎﻋﺩ ﻋﻠﻰ ﺍﺯﺩﻫﺎﺭ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ).(47 ﻭﻤﻥ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺜﺎﺒﺘﺔ ﺃﻴﻀﹰﺎ ﺃﻨﻪ ﺤﺩﺙ ﻗﺒل ﺴﻘﻭﻁ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺘﻘﺎﺭﺏ ﻓﻜﺭﻱ ﺒﻴﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺒﻴﺯﻨﻁﻴﺔ ﻭﺒﻴﻥ ﺍﻟﻤﺩﻥ ﺍﻹﻴﻁﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺍﺸﺘﻬﺭ ﺤﻜﺎﻤﻬﺎ ﺒﺘﺸﺠﻴﻊ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺏ .ﻭﺘﻡ ﺘﺒﺎﺩل ﺍﻟﺯﻴﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺒﻴﻥ ﺍﻟﺠﺎﻨﺒﻴﻥ ﻓﻘﺎﻡ ﻋﺩﺩ ﻤﻥ ﺍﻟﺩﺍﺭﺴﻴﻥ ﺍﻻﻴﻁﺎﻟﻴﻴﻥ ﺒﺯﻴﺎﺭﺓ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻟﻠﺘﺨﺼﺹ ﻓﻲ ﺩﺭﺍﺴﺔ 45 .ﻴﺴﺭﻱ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﻟﺠﻭﻫﺭﻱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺩﺭﺍﺴﺔ ﻟﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻟﺘﻁﻭﺭ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺠﻐﺭﺍﻓﻲ -ﺍﻟﻘﺎﻫﺭﺓ: ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ .1965ص 14 46 .ﺨﺎﻟﺩ ﺃﺒﻭ ﺒﻜﺭ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻜﺘﺸﺎﻑ ﺃﻤﺭﻴﻜﺎ ..ﻤﺭﺍﺤل ﻭﺭﺠﺎل ﻭﺁﺜﺎﺭ" .ﺇﺴﻼﻡ ﺃﻭﻥ ﻻﻴﻥ -ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 20ﺃﺒﺭﻴل 2009 .ﺹ 29ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) (http://www.islamonline.net/Arabic/history/1422/03/article07.SHTML 47 .ﺠﺎﺩ ﻁﻪ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ -ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﻜﻠﻴﺔ ﺍﻷﺩﺍﺏ -ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ.1997 ، ﺹ) ،18-17ﻏﻴﺭ ﻤﻨﺸﻭﺭ( . ﺍﻟﻠﻐﺔ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻋﻠﻰ ﻴﺩ ﻜﺒﺎﺭ ﺃﺴﺎﺘﺫﺘﻬﺎ ،ﻭﻜﺎﻨﺕ ﺍﻟﻌﺎﺼﻤﺔ ﺍﻟﺒﻴﺯﻨﻁﻴﺔ ﻤﻌﻘل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ﺫﺍﺕ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺭﻓﻴﻊ. )(48 ﻭﻓﻲ ﻨﻔﺱ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺒﺫﻟﺕ ﻓﻴﻪ ﺍﻟﺠﻬﻭﺩ ﻹﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ،ﻜﺎﻨﺕ ﺤﺭﻜﺔ ﺇﺤﻴﺎﺀ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺘﺴﻴﺭ ﻫﻲ ﺍﻷﺨﺭﻯ ﻗﺩﻤﹰﺎ ﻨﺤﻭ ﺍﻻﺯﺩﻫﺎﺭ ،ﻭﻜﺎﻥ ﻭﺭﺍﺀﻫﺎ ﻋﺎﻤل ﻫﺎﻡ ﻴﺩﻓﻊ ﺒﻬﺎ ﺨﻁﻭﺍﺕ ﻭﺍﺴﻌﺔ ﻭﻴﻤﻴﺯﻫﺎ ﻋﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻏﺭﻴﻘﻴﺔ ،ﻓﻘﺩ ﻜﺎﻥ ﺍﻹﻴﻁﺎﻟﻴﻭﻥ ﻴﻨﻅﺭﻭﻥ ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻋﻠﻰ ﺃﻨﻬﺎ ﻟﻐﺔ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ،ﺒﻬﺎ ﺴﻁﺭﺕ ﺼﻔﺤﺎﺕ ﺍﻟﻤﺠﺩ ﻭﺍﻟﺨﻠﻭﺩ ،ﻭﻟﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻌﺘﺒﺭﻭﻥ ﺃﻨﻔﺴﻬﻡ ﺤﻔﺩﺓ ﺍﻟﺭﻭﻤﺎﻥ ﻭﻭﺭﺜﺔ ﺤﻀﺎﺭﺍﺘﻬﻡ ،ﻓﻘﺩ ﺠﺎﺸﺕ ﻓﻲ ﻨﻔﻭﺴﻬﻡ ﻋﺎﻁﻔﺔ ﻭﻁﻨﻴﺔ ﺘﺸﺎﺒﻜﺕ ﻭﺘﺩﺍﺨﻠﺕ ﻤﻊ ﺭﻏﺒﺘﻬﻡ ﻓﻲ ﺍﻹﻗﺒﺎل ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ. ﻜﺎﻥ ﻤﻥ ﻭﺭﺍﺀ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻋﺎﻟﻡ ﺇﻴﻁﺎﻟﻲ ﻫﻭ ﺒﺘﺭﺍﺭﻙ (1347-1304)Petrarqueﺍﻨﺼﺭﻑ ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺤﺘﻰ ﺴﻴﻁﺭ ﻋﻠﻴﻬﺎ ﺴﻴﻁﺭﺓ ﺘﺎﻤﺔ ﻭﺃﺠﺎﺩ ﺍﻟﻜﺘﺎﺒﺔ ﻫﺒﺎ ﻋﻠﻰ ﻨﻤﻁ ﺍﻷﺴﻠﻭﺏ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻟﻘﺩﻴﻡ ،ﻭﻗﺩ ﺘﻭﻓﺭ ﻋﻠﻰ ﺠﻤﻊ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﺍﻟﻨﻘﻭﺵ ﺜﻡ ﻋﻤل ﺠﺎﻫﺩﹰﺍ ﻋﻠﻰ ﻨﺸﺭ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺘﺸﺠﻴﻌﻬﺎ ﻭﺘﻨﺸﻴﻁﻬﺎ ﺤﺘﻰ ﺃﻁﻠﻕ ﻋﻠﻴﻪ "ﻭﺍﻟﺩ ﺍﻹﻨﺴﺎﻨﻴﺔ" ﻭﻨﺠﺢ ﻓﻲ ﺘﻜﻭﻴﻥ ﻤﺩﺭﺴﺔ ﻓﻜﺭﻴﺔ ﺘﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻭﺘﻜﻭﻥ ﻤﻥ ﻤﺜﻘﻔﻴﻥ ﻤﺘﺤﻤﺴﻴﻥ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ).(49 ﺍﻟﻁﺒﺎﻋﺔ 48 .ﺒﻴﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺃﺯﻤﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ) /(1945-1914ﺘﻌﺭﻴﺏ ﺠﻼل ﻴﺤﻴﻰ -.ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ 1980 ،ﺹ .59 49 .ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﻓﺭﺍﻨﺴﻴﺴﻜﻭ ﺒﺘﺭﺍﺭﻙ ﺭﺍﺠﻊ: Bernard Guillemain, Les papes d,Avignon (1309-1376), Ed.du Cerf, Paris, 2000, in Les papes et la culture, p115 Pierre de Nolhac, Petrarque et I,humanism, available in 15 April 2009 P23: (http://jhir.libeary.jhu.edu/handle/1774.2/181) ﻜﺎﻨﺕ ﺍﻟﻁﺒﺎﻋﺔ ﺨﻴﺭ ﻤﻌﻴﻥ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺫﻴﻭﻉ ﻭﺍﻻﻨﺘﺸﺎﺭ ،ﻓﻬﻲ ﺃﻫﻡ ﺍﺨﺘﺭﺍﻉ ﻅﻬﺭ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﻭﺇﺫﺍ ﻜﺎﻥ ﺠﻭﻫﺎﻨﺱ ﺠﻭﺘﻨﺒﺭﺝ (1468-1395) Johannes Gutenberg )(50 ﻗﺩ ﺃﺩﺨل ﻋﻠﻰ ﺍﻟﻁﺒﺎﻋﺔ ﺘﺤﺴﻴﻨﺎﺕ ﻜﺜﻴﺭﺓ ﻗﻔﺯﺕ ﺒﻬﺎ ﺇﻟﻰ ﺍﻷﻤﺎﻡ ﺨﻁﻭﺍﺕ ﻭﺍﺴﻌﺔ ،ﻓﺴﺭﻋﺎﻥ ﻤﺎ ﺘﻠﻘﻔﻬﺎ ﺍﻹﻴﻁﺎﻟﻴﻭﻥ ﻭﺃﺩﺨﻠﻭﻫﺎ ﺒﺤﺭﻭﻑ ﻤﻌﺩﻨﻴﺔ ﺇﻟﻰ ﺒﻼﺩﻫﻡ ﺴﻨﺔ ،1465ﻭﻜﺎﻨﻭﺍ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ﺃﺴﺒﻕ ﻤﻥ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﺍﻟﺫﻴﻥ ﺠﺎﺀﻭﺍ ﺒﻬﺎ ﺇﻟﻰ ﺒﺎﺭﻴﺱ ﺴﻨﺔ 1470ﻭﻤﻥ ﺍﻹﻨﺠﻠﻴﺯ ﺴﻨﺔ 1577ﻭﺃﻫل ﺍﻟﺴﻭﻴﺩ ﻋﺎﻡ 1483ﻭﺍﻷﺴﺒﺎﻥ ﻋﺎﻡ .1499 )(51 ﻭﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻜﺸﻑ ﺍﻟﻭﺭﻕ ﻭﻜﺎﻥ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺼﻨﻌﻪ ﻫﻭ ﺍﻟﺫﻱ ﻤﻜﻥ ﺍﻟﻁﺒﺎﻋﺔ ﻤﻥ ﺃﺩﺍﺀ ﺭﺴﺎﻟﺘﻬﺎ .ﻭﺜﻤﺔ ﻤﻼﺤﻅﺔ ﻫﺎﻤﺔ؛ ﺃﻥ ﺼﺎﺤﺏ ﺍﻟﻤﻁﺒﻌﺔ ﻜﺎﻥ ﻴﺠﻤﻊ ﺒﻴﻥ ﺇﻟﻤﺎﻤﻪ ﺍﻟﺘﺎﻡ ﺒﻔﻥ ﺍﻟﻁﺒﺎﻋﺔ ﻭﺒﻴﻥ 50 .ﻭﻟﺩ ﺠﻭﺘﻨﺒﺭﺝ ﻓﻲ ﻤﺎﻴﻨﺘﺱ ﺒﺄﻟﻤﺎﻨﻴﺎ ،ﻭﻜﺎﻥ ﻭﺍﺤﺩﹰﺍ ﻤﻥ ﺃﻓﺭﺍﺩ ﻋﺎﺌﻠﺔ ﺠﻨﺴﻔﻠﻴﺦ ﺍﻷﺭﺴﺘﻘﺭﺍﻁﻴﺔ .ﻭﻗﺩ ﺍﺴﺘﺨﺩﻡ ﺍﺴﻡ ﺃﺴﺭﺓ ﺃﻤﻪ .ﻭﻟﺭﺒﻤﺎ ﻴﻜﻭﻥ ﻗﺩ ﺘﻌﻠﻡ ﺍﻟﻤﻬﺎﺭﺍﺕ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻷﺸﻐﺎل ﺍﻟﻤﻌﺩﻨﻴﺔ ﻤﻥ ﻋﻡ ﻟﻪ ﻜﺎﻥ ﻤﻌﻠﻤﺎ ﻓﻲ ﺩﺍﺭ ﺴﻙ ﺍﻟﻌﻤﻠﺔ .ﻭﻜﺎﻨﺕ ﻤﺎﻴﻨﺘﺱ ،ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻤﺭﻜﺯﹰﺍ ﻟﻠﺼﻴﺎﻍ ﻭﺘﺠﺎﺭ ﺍﻟﻤﺠﻭﻫﺭﺍﺕ .ﻭﺒﻤﺎ ﺃﻨﻪ ﻜﺎﻥ ﺃﺭﺴﺘﻘﺭﺍﻁﻴﺎﹰ ،ﻓﺈﻥ ﺠﻭﻨﺘﺒﺭﺝ ﻟﻡ ﻴﻘﺽ ﻓﺘﺭﺓ ﺘﺩﺭﻴﺏ ﻤﻨﺘﻅﻤﺔ .ﻭﺒﺴﺒﺏ ﺍﻨﺸﻐﺎل ﺃﺴﺭﺘﻪ ﻓﻲ ﺍﻟﻨﺯﺍﻋﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﺤﻠﻴﺔ ،ﻓﺈﻥ ﺠﻭﻨﺘﺒﺭﺝ ﻗﻀﻰ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻟﺴﻨﻭﺍﺕ ﻓﻲ ﺍﻟﻤﻨﻔﻰ ﻓﻲ ﺴﺘﺭﺍﺴﻴﻭﺭﺝ ﻭﺍﺴﺘﻤﺭ ﻓﻲ ﺘﺠﺎﺭﺒﻪ ﻫﻨﺎﻙ ﻟﺘﻁﻭﻴﺭ ﻓﻜﺭﺘﻪ ﺍﻟﺜﻭﺭﻴﺔ ﺤﻭل ﺍﻟﻘﺎﻟﺏ ﺍﻟﺼﻨﺎﻋﻲ ،ﻭﺃﺼﺒﺢ ﺍﻟﻘﺎﻟﺏ ﻭﺍﺤﺩﹰﺍ ﻤﻥ ﺍﻵﻻﺕ ﺍﻟﺩﻗﻴﻘﺔ ﺍﻷﻭﻟﻰ ،ﻭﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺼﻑ ﺍﻟﺤﺭﻭﻑ ﻓﻲ ﺘﺸﻜﻴل ﻤﻥ ﺍﻟﺴﻁﻭﺭ ﺍﻟﻤﺘﺴﺎﻭﻴﺔ ،ﻭﺒﻌﺩ ﺫﻟﻙ ﻴﻤﻜﻥ ﻗﻔل ﺒﻌﻀﻬﺎ ﺒﺒﻌﺽ ﺒﺈﺤﻜﺎﻡ ﺘﺤﺕ ﻀﻐﻁ ﺃﺩﺍﺓ ﺘﺜﺒﻴﺕ ﺍﻷﺤﺭﻑ ﺍﻟﻤﻨﻀﺩﺓ ﻀﻤﻥ ﻁﻭﻗﻬﺎ ﺍﻟﺤﺩﻴﺩﻱ ،ﺒﻐﺭﺽ ﺘﻜﻭﻴﻥ ﻭﺤﺩﺓ ﻁﺒﺎﻋﻴﺔ .ﻭﻴﻤﻜﻥ ﻭﻀﻊ ﻋﺩﺩ ﻤﻥ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﻤﺤﺘﻭﻴﺔ ﻋﻠﻰ ﺁﻻﻑ ﻤﻥ ﻗﻁﻊ ﺍﻟﺤﺭﻭﻑ ﻋﻠﻰ ﺍﻟﻤﻁﺒﻌﺔ ﻭﺭﻓﻌﻬﺎ ﻤﻨﻬﺎ .ﻭﺒﻌﺩ ﺍﻟﻁﺒﺎﻋﺔ ﻴﻤﻜﻥ ﻓﺭﺯ ﺍﻟﺤﺭﻭﻑ ،ﻭﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﻤﺭﺓ ﺃﺨﺭﻯ ﻟﺘﻨﻔﻴﺫ ﺼﻔﺤﺎﺕ ﺃﺨﺭﻯ ﻭﺍﺴﺘﺨﺩﺍﻡ ﺠﻭﺘﻨﺒﺭﺝ ﺍﻟﺤﺒﺭ ﻟﻤﻁﺒﻌﺘﻪ ﻤﻥ ﻤﻭﺍﺩ ﻜﺎﻨﺕ ﻤﻌﺭﻭﻓﺔ ﻋﻨﺩ ﺍﻟﺭﺴﺎﻤﻴﻥ ﺍﻟﻔﻠﻤﻨﻜﻴﻴﻥ ﺍﻷﻭﺍﺌل. ﻭﻗﺒل ﺯﻤﻥ ﺠﻭﺘﻨﺒﺭﺝ ﺒﻭﻗﺕ ﻁﻭﻴل ﻜﺎﻥ ﺍﻟﺼﻴﻨﻴﻭﻥ ﻭﺍﻟﻜﻭﺭﻴﻭﻥ ﻴﻁﺒﻌﻭﻥ ﺍﻟﻨﺹ ﻭﺍﻟﺼﻭﺭ ﺍﻟﻤﺤﻔﻭﺭﺓ ﻋﻠﻰ ﻜﺘل ﺨﺸﺒﻴﺔ ،ﻭﻟﻘﺩ ﺍﺨﺘﺭﻋﻭﺍ ﺤﺘﻰ ﺍﻟﻨﻭﻉ ﺍﻟﻤﺘﺤﺭﻙ ﺍﻟﻤﺼﻨﻭﻉ ﻤﻥ ﺍﻟﺨﺯﻑ ﺍﻟﺼﻴﻨﻲ ﻭﺍﻟﻤﻌﺩﻥ ،ﻭﻟﻜﻥ ﻟﻐﺘﻬﻡ ﻜﺎﻨﺕ ﻤﻌﻘﺩﺓ ﻭﻜﺎﻨﺕ ﺘﺤﺘﺎﺝ ﻷﺸﻜﺎل ﻤﺨﺘﻠﻔﺔ ﻤﺘﻌﺩﺩﺓ ﻟﺩﺭﺠﺔ ﺃﻨﻬﻡ ﻟﻡ ﻴﺘﻤﻜﻨﻭﺍ ﻤﻥ ﺍﻻﺴﺘﻔﺎﺩﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻤﻥ ﺍﻟﻁﺭﻴﻘﺔ ،ﻭﻅﻠﺕ ﺍﻟﻔﻜﺭﺓ ﻤﻔﻘﻭﺩﺓ ﺇﻟﻰ ﺃﻥ ﻁﺒﻘﻬﺎ ﺠﻭﺘﻨﺒﺭﺝ ﺒﻨﺠﺎﺡ ﻋﻠﻰ ﺍﻟﺤﺭﻭﻑ ﺍﻟﻬﺠﺎﺌﻴﺔ ،ﻭﻜﺎ ﺁﺨﺭﻭﻥ ﻴﻜﺎﻓﺤﻭﻥ ﻟﺤل ﺍﻟﻤﺸﻜﻠﺔ ﻭﻜﺎﻥ ﻭﺍﺤﺩ ﻤﻨﻬﻡ ﻋﻠﻰ ﺍﻷﻗل ﻭﻫﻭ ﻋﺎﻤل ﻁﺒﺎﻋﺔ ﻫﻭﻟﻨﺩﻱ ،ﻗﺩ ﻗﻁﻊ ﺸﻭﻁﹰﺎ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻟﺘﻭﺼل ﺇﻟﻰ ﺍﻟﻁﺒﺎﻋﺔ ﺍﻟﻨﺎﺠﺤﺔ ﻟﻜﻥ ﺠﻭﺘﻨﺒﺭﺝ ﻭﺯﻤﻴﻠﺔ ﺠﻭﻫﺎﻨﺱ ﻓﺴﺕ ﻭﺒﻴﺘﺭ ﺴﺸﻭﻓﺭ ﺤﺴﻨﻭﻫﺎ ،ﻭﻴﻭﻀﺢ ﻜﺘﺎﺒﻬﻡ ﺍﻟﻤﻘﺩﺱ ﺫﻭ ﺍﻻﺜﻨﻴﻥ ﻭﺍﻷﺭﺒﻌﻴﻥ ﺴﻁﺭﹰﺍ ﺍﻟﻤﻌﺭﻑ ﺒﻜﺘﺎﺏ ﻤﺯﺭﻴﻥ ﺍﻟﻤﻘﺩﺱ ﻭﻜﺘﺎﺏ ﺠﻭﺘﻨﺒﺭﺝ ﺍﻟﻤﻘﺩﺱ ﺃﻥ ﺭﻭﺍﺩ ﺍﻟﻁﺒﺎﻋﺔ ﻫﺅﻻﺀ ﺃﺘﻘﻨﻭﺍ ﻜل ﺍﻟﺘﻔﺎﺼﻴل ﺍﻟﻔﻨﻴﺔ ﺃﻨﻅﺭ: Wallau, Heinrich. "Johann Gutenberg" The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 18Apr. 2009 (http://www.newadvent.org/cathen/07090a.htm) 51 .ﺝ.ﺝ .ﻜﻭﻟﺴﺘﻭﻥ ،ﻋﺎﻟﻡ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ /ﺘﺭﺠﻤﺔ ﺠﻭﺯﻴﻑ ﻨﺴﻴﻡ -ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﺅﺴﺴﺔ ﺸﺒﺎﺏ ﺍﻟﺠﺎﻤﻌﺔ، .1983ص 47 ﻼ ﻭﻤﺘﻘﻨﹰﺎ ﻭﺭﺍﺌﻌﹰﺎ ﻭﻜﻤﺎ ﻴﻘﻭل ﻫﺭﺒﺭﺕ ﺍﻟﻌﻠﻡ ﺍﻟﻐﺯﻴﺭ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻭﺍﺴﻌﺔ ،ﻭﻜﺎﻥ ﺇﺨﺭﺍﺝ ﺍﻟﻜﺘﺏ ﺠﻤﻴ ﹰ ﻓﻴﺸﺭ "ﺍﺴﺘﻁﺎﻉ ﺍﻟﺴﻴﺩ ﺍﻟﺒﻨﺩﻗﻲ ﻭﻫﻭ ﻴﻨﺴﺎﺏ ﺒﺠﻨﺩﻭﻟﻪ ﻓﻲ ﺍﻟﻘﻨﺎﺓ ﺍﻟﻜﺒﺭﻯ ﺃﻥ ﻴﺘﻤﺘﻊ ﺒﻬﻭﻤﻴﺭﻭﺱ ﻓﻲ ﻤﺠﻠﺩ ﺼﻐﻴﺭ ﺃﻭﻀﺢ ﻤﺎ ﻴﻜﻭﻥ ﻁﺒﺎﻋﺔ". ﻅﻬﻭﺭ ﺍﻟﻠﻐﺎﺕ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﻜﺎﻨﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻫﻲ ﻟﻐﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻜﺘﺎﺒﺔ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺩﻭﻥ ﺒﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺜﻤﺭﺍﺕ ﻗﺭﺍﺌﺤﻬﻡ ،ﺜﻡ ﺘﻀﺎﺀل ﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﺤﺘﻰ ﺃﺼﺒﺤﺕ ﻤﻘﺼﻭﺭﺓ ﻋﻠﻰ ﺭﺠﺎل ﺍﻟﻜﻨﻴﺴﺔ ،ﻓﻘﺩ ﻋﻤﺩ ﺒﻌﺽ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﺩﺒﺎﺀ ﺍﻟﻤﺘﺤﺭﺭﻴﻥ ﻤﻥ ﻗﻴﻭﺩ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺒﺔ ﺒﻠﻐﺔ ﺸﻌﻭﺒﻬﻡ ،ﻓﻨﺸﺄﺕ ﻓﻲ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻭﻓﺭﻨﺴﺎ ﻭﺃﺴﺒﺎﻨﻴﺎ ﻟﻬﺠﺎﺕ ﻤﺴﺘﻘﻠﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻷﺼل ﺍﻟﻼﺘﻴﻨﻲ .ﻭﻅﻬﺭﺕ ﻓﻲ ﺸﻤﺎل ﺃﻭﺭﺒﺎ ﻟﻬﺠﺎﺕ ﺃﺨﺭﻯ ﺘﺭﺠﻊ ﺇﻟﻰ ﺃﺼل ﺘﻴﻭﺘﻭﻨﻲ )ﺴﻜﺎﻥ ﺠﺭﻤﺎﻨﻴﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ( ،ﻭﻋﻤﺩ ﻋﻠﻤﺎﺀ ﻜل ﻟﻐﺔ ﺇﻟﻰ ﻨﺤﺕ ﻜﻠﻤﺎﺕ ﻭﻋﺒﺎﺭﺍﺕ ﺠﺩﻴﺩﺓ ﻭﺍﻻﺭﺘﻘﺎﺀ ﺒﻤﺴﺘﻭﺍﻫﺎ ﺤﺘﻰ ﺃﺼﺒﺤﺕ ﻫﺫﻩ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻭﻟﻴﺩﺓ ﺼﺎﻟﺤﺔ ﻟﺘﺩﻭﻴﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻵﺩﺍﺏ ﺒﻬﺎ ،ﻭﺃﺼﺒﺢ ﺍﻻﻫﺘﻤﺎﻡ ﺒﻬﺫﻩ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻘﻭﻤﻴﺔ ﻤﻅﻬﺭﹰﺍ ﻤﻥ ﻤﻅﺎﻫﺭ ﻼ ﻫﺎﻤﹰﺎ ﻋﻠﻰ ﻨﺸﺭ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﺘﻲ ﺃﺘﺕ ﺒﻬﺎ ﺍﻟﻨﻬﻀﺔ. ﺍﻟﻨﺯﻋﺔ ﺍﻟﻘﻭﻤﻴﺔ ﻭﻋﺎﻤ ﹰ )(52 ﺍﻵﺜﺎﺭ ﺸﻬﺩ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻫﺘﻤﺎﻤﹰﺎ ﻜﺒﻴﺭﹰﺍ ﺒﺎﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻵﺜﺎﺭ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻭﺘﻘﺩﻴﺭﹰﺍ ﻋﻤﻴﻘﹰﺎ ﻟﻘﻴﻤﺘﻬﺎ ﺍﻟﻔﻨﻴﺔ، ﻭﻜﺎﻥ ﻜﺜﻴﺭ ﻤﻥ ﻫﺫﻩ ﺍﻵﺜﺎﺭ ﻗﺩ ﺘﻌﺭﺽ ﻟﻠﺘﻠﻑ ﻭﺍﻟﻀﻴﺎﻉ ﺒﺴﺒﺏ ﻋﺒﺙ ﺍﻟﻨﺒﻼﺀ ﻭﻏﻴﺭﻫﻡ ﻤﻥ ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺏ ﺒﻬﺎ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ،ﺇﺫ ﻜﺎﻨﻭﺍ ﻴﻨﺯﻋﻭﻥ ﺍﻟﺭﺨﺎﺀ ﻭﺍﻷﻋﻤﺩﺓ ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺒﻌﺽ ﺍﻵﺜﺎﺭ ،ﻭﺍﺴﺘﻌﻤﻠﻭﺍ ﺒﻌﺽ ﺍﻟﻤﺨﻠﻔﺎﺕ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻜﺄﻨﻬﺎ ﻤﻠﻙ ﺨﺎﺹ ﻟﻬﻡ. ﻓﻠﻤﺎ ﺠﺎﺀ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺃﻓﺎﻕ ﺍﻟﻨﺎﺱ ﻟﻠﻘﻴﻤﺔ ﺍﻟﻔﻨﻴﺔ ﺍﻟﺭﺍﺌﻌﺔ ﻟﻬﺫﻩ ﺍﻵﺜﺎﺭ ﻭﺍﻋﺘﺒﺭﻭﻫﺎ ﺼﻔﺤﺔ ﻤﺠﺩ ﻭﻓﺨﺎﺭ ،ﻭﺃﻨﻁﻠﻕ ﺍﻟﻌﻠﻤﺎﺀ ﻴﻨﻘﺒﻭﻥ ﻋﻥ ﺍﻵﺜﺎﺭ ﻭﺒﺩﺃﺕ ﺩﺭﺍﺴﺔ ﻋﻠﻤﻴﺔ ﻤﻨﻅﻤﺔ ﻟﻶﺜﺎﺭ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺘﺠﻠﺕ 52 ﺃﺤﻤﺩ ﺭﻤﻀﺎﻥ ﺃﺤﻤﺩ ،ﺍﻟﺭﺤﻠﺔ ﻭﺍﻟﺭﺤﺎﻟﺔ ﺍﻟﻤﺴﻠﻤﻭﻥ ،ﺠﺩﺓ -.ﺩﺍﺭ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﺭﺒﻲ )ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( ﻓﻲ ﻅﻬﻭﺭ ﻋﺩﺩ ﻤﻥ ﺍﻟﻤﺅﻟﻔﺎﺕ ﻭﺍﻟﻤﻭﺴﻭﻋﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺘﺎﺭﻴﺦ ﺍﻵﺜﺎﺭ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻭﺘﺨﻁﻴﻁ ﺭﻭﻤﺎ ﺍﻟﻘﺩﻴﻤﺔ )(53 ﻭﻋﺎﺩﺍﺕ ﺍﻟﺭﻭﻤﺎﻥ ﺍﻟﻘﺩﻤﺎﺀ. ﻋﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ ﻅﻔﺭ ﻋﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺒﻌﻨﺎﻴﺔ ﻓﺎﺌﻘﺔ ﻤﻥ ﺭﺠﺎل ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻹﻴﻁﺎﻟﻴﺔ ،ﻭﺒﺩﺃﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺘﺴﺘﻘﻰ ﻤﺎﺩﺘﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻤﻥ ﻤﺼﺎﺩﺭ ﻻ ﻴﺭﻗﻰ ﺇﻟﻴﻬﺎ ﺍﻟﺸﻙ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﺍﻟﻤﺅﺭﺨﻭﻥ ﻴﻌﺘﻤﺩﻭﻥ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ﺃﻭ ﺃﻗﻭﺍل ﺍﻟﺭﻭﺍﺓ ،ﻭﺘﻁﻭﺭﺕ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﻅﻬﺭﺕ ﻤﺩﺭﺴﺔ ﺠﺩﻴﺩﺓ ﻓﻲ ﺍﻟﻨﻘﺩ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻜﺎﻥ ﻤﻥ ﺃﻫﻡ ﻤﻅﺎﻫﺭﻫﺎ ﺍﻟﺒﺤﺙ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﻅﻬﺭﺕ ﻤﺩﺭﺴﺔ ﺠﺩﻴﺩﺓ ﻓﻲ ﺍﻟﻨﻘﺩ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻜﺎﻥ ﻤﻥ ﺃﻫﻡ ﻤﻅﺎﻫﺭﻫﺎ ﺍﻟﺒﺤﺙ ﺍﻟﺫﻱ ﻭﻀﻌﻪ ﺃﺤﺩ ﺍﻹﻴﻁﺎﻟﻴﻴﻥ ،ﻭﻫﻭ ﻟﻭﺯﻨﺯﻭ ﻓﺎﻻ ﻋﻥ ﻫﺒﺔ ﻗﺴﻁﻨﻁﻴﻥ Donation de Constantinﻭﻫﻲ ﻭﺜﻴﻘﺔ ﺍﺴﺘﻨﺩ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻓﻲ ﺼﺭﺍﻋﻬﻡ ﻤﻊ ﺍﻷﺒﺎﻁﺭﺓ ﺤﻭل ﺤﻘﻬﻡ ﻓﻲ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺯﻤﻨﻴﺔ).(54 .53ﺃﻴﻤﻥ ﺃﺒﻭ ﺍﻟﺭﻭﺱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺍﻟﻘﺼﺹ ﺍﻟﻤﺜﻴﺭﺓ ﻻﻜﺘﺸﺎﻑ ﺍﻟﻘﺎﺭﺍﺕ ﻭﺍﻷﺭﺍﻀﻲ ﺍﻟﻤﺠﻬﻭﻟﺔ -.ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻁﻼﺌﻊ، .2003ﺹ 112 54 .ﻗﺴﻁﻨﻁﻴﻥ ﻫﻭ ﺤﺎﻜﻡ ﺍﻟﻐﺭﺏ ﺜﻡ ﺍﻟﺸﺭﻕ ،ﻓﻔﻲ ﻋﺎﻡ 313ﻡ ﻋﻨﺩﻤﺎ ﺍﻨﺘﺼﺭ ﻋﻠﻰ ﺨﺼﻤﻪ ﻤﺎﻜﺴﻴﻨﺘﻴﻭﺱ ﻓﻲ ﺍﻟﻐﺭﺏ ﻭﺍﺸﺘﺩ ﺒﻪ ﺍﻟﻤﺭﺽ ﺍﻟﻌﻀﺎل ﻭﻓﺸل ﺃﻁﺒﺎﺌﻪ ﻓﻲ ﻋﻼﺠﻪ ،ﻨﺼﺤﻪ ﺍﻟﺒﻌﺽ ﺒﺄﻥ ﻴﺴﺘﺩﻋﻲ ﺒﺎﺒﺎ ﺭﻭﻤﺎ ﺴﻠﻔﺴﺘﺭ ﻟﻴﺒﺎﺭﻜﻪ ،ﻭﺒﺎﻟﻔﻌل ﺤﻀﺭ ﺍﻟﺒﺎﺒﺎ ﻭﺒﺎﺭﻜﻪ ﻭﺸﻔﻰ ﻤﻥ ﺍﻟﻤﺭﺽ ،ﻭﻜﺎﻓﺊ ﻗﺴﻁﻨﻁﻴﻥ ﺍﻟﺒﺎﺒﺎ ﻓﺘﻨﺎﺯل ﻟﻪ ﻋﻥ ﺤﻜﻡ ﺍﻟﻨﺼﻑ ﺍﻟﻐﺭﺒﻲ ﺃﻱ ﺭﻭﻤﺎ ﻭﺍﻟﻭﻻﻴﺎﺕ ،ﻭﺃﺘﻰ ﻫﻭ ﻟﻠﺸﺭﻕ ﻭﻭﻀﻊ ﻋﺎﺼﻤﺘﻪ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ. ﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﺍﻟﻨﻅﺭﻴﺔ ﻜﺎﻨﺕ ﻨﻜﺴﺔ ﻟﻠﺒﺎﺒﻭﻴﺔ ﺃﻜﺜﺭ ﻤﻨﻬﺎ ﺘﺘﺩﻋﻴﻡ ،ﻷﻥ ﻗﺴﻁﻨﻁﻴﻥ ﻻ ﻴﻤﻠﻙ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻟﻜﻲ ﻴﺘﻨﺎﺯل ﻋﻨﻬﺎ ﻟﺸﺨﺹ ﺁﺨﺭ ﻓﻬﻭ ﻴﺤﻜﻡ ﻭﻻ ﻴﻤﻠﻙ ،ﻓﻤﺴﺄﻟﺔ ﺍﻟﺘﻨﺎﺯل ﻏﻴﺭ ﺸﺭﻋﻴﺔ -ﺇﺫﺍ ﻜﺎﻨﺕ ﺘﻤﺕ ﺒﺎﻟﻔﻌل ﻜﻤﺎ ﺘﻘﻭل ﺍﻟﺭﻭﺍﻴﺔ -ﻓﺎﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻟﻴﺴﺕ ﺇﻗﻁﺎﻉ ﻭﻤﻥ ﻻﻴﻤﻠﻙ "ﻗﺴﻁﻨﻁﻴﻥ" ﻤﻨﺢ ﻤﻥ ﻻ ﻴﺴﺘﻕ "ﺍﻟﺒﺎﺒﺎ" ،ﺃﻀﻑ ﺇﻟﻰ ﺫﻟﻙ ﺃﻥ ﺍﻟﺒﺎﺒﺎ ﻟﻴﺱ ﻟﻪ ﺴﻠﻁﺎﻨﹰﺎ ﺴﻴﺎﺴﻴﹰﺎ ﺒل ﺭﻭﺤﻴ ﹰﺎ .ﻭﺨﻼل ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ ﻭﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ﻟﻠﻤﻴﻼﺩ ،ﺍﻜﺘﺸﻔﺕ ﺍﻟﺒﺎﺒﻭﻴﺔ ﺃﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻫﻭ ﺍﻟﺫﻱ ﻤﻨﺢ ﺍﻟﺒﺎﺒﺎ ﺤﻜﻡ ﺍﻟﻐﺭﺏ ﻭﻤﻥ ﺤﻘﻪ ﺃﻥ ﻴﺠﺭﺩ ﺍﻟﺒﺎﺒﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﺤﻜﻡ ،ﻓﻤﻥ ﻴﻤﻨﺢ ﻫﻭ ﺍﻷﻋﻠﻰ ﺓﺍﻷﻤﺒﺭﺍﻁﻭﺭ ﻫﻭ ﺍﻟﺴﻴﺩ ﺍﻟﻤﺎﻨﺢ ،ﻭﻟﺫﻟﻙ ﺃﺴﻘﻁﺕ ﺍﻟﺒﺎﺒﻭﻴﺔ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺃﻭل ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻤﺎﺭﺱ ﺍﻟﻨﻔﻭﺫ ﺍﻟﺴﻴﺎﺴﻲ ﻋﻠﻰ ﺍﻷﺒﺎﻁﺭﺓ. ﺃﻨﻅﺭ :ﺃﺸﺭﻑ ﺼﺎﻟﺢ ،ﻗﺭﺍﺀﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﻭﺤﻀﺎﺭﺓ ﺃﻭﺭﺒﺎ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ- ،ﺹ .56-55ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل: ﺭﺃﻓﺕ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ" ،ﺍﻟﺴﻤﻭ ﺍﻟﺒﺎﺒﻭﻱ ﺒﻴﻥ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ" ﺒﺤﺙ ﻤﻨﺸﻭﺭ ﻓﻲ ﻤﺠﻠﺔ ﻨﺩﻭﺓ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻭﺴﻴﻁ ،ﺍﻟﻤﺠﻠﺩ ﺍﻟﺜﺎﻟﺙ، ﺍﻟﻘﺎﻫﺭﺓ .1985ﺭﺃﻓﺕ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ،ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻷﻭﺭﻭﺒﻲ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ،ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻗﺒﺎﺀ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ 2001ﺹ .52 ﻭﻗﺩ ﺨﻠﺹ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﻨﺘﻴﺠﺔ ﻫﺎﻤﺔ ﻫﻲ ﺃﻥ ﺍﻟﻭﺜﻴﻘﺔ ﻤﺯﻭﺭﺓ ،ﻭﺒﺫل ﺘﺘﻬﺎﻭﻯ ﺠﻤﻴﻊ ﺇﺩﻋﺎﺀﺍﺕ ﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﻭﺘﺼﻴﺭ ﺇﻟﻰ ﻫﺒﺎﺀ .ﻭﺠﺎﺀ ﻓﻲ ﺃﻋﻘﺎﺏ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺤﺎﺩﺙ ﻟﻪ ﺩﻻﻟﺘﻪ ،ﻭﻫﻭ ﺃﻥ ﺍﻟﺒﺎﺒﺎ ﻨﻴﻘﻭﻻ ﺍﻟﺨﺎﻤﺱ -ﻭﻜﺎﻥ ﻴﺘﺒﻭﺃ ﻜﺭﺴﻲ ﺍﻟﺒﺎﺒﻭﻴﺔ ﻭﻗﺘﺫﺍﻙ -ﺃﻋﺠﺏ ﺒﺎﻟﺒﺤﺙ ﻭﺃﺒﺩﻱ ﺘﻘﺩﻴﺭﻩ ﻟﻤﺅﻟﻔﻪ ﻓﻌﻴﻨﻪ ﻤﻭﻅﻔﹰﺎ ﻼ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺎﺒﻭﻴﺔ ﺃﺼﺒﺤﺕ ﻨﺼﻴﺭﺓ ﻟﺤﺭﻜﺔ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﺒﺎﺒﻭﻴﺔ ،ﻓﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺘﻌﻴﻴﻥ ﺩﻟﻴ ﹰ ﺍﻹﻨﺴﺎﻨﻴﺔ. ﻭﻗﺩ ﺘﻜﻭﻨﺕ ﻤﺩﺭﺴﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻓﻲ ﻓﻠﻭﺭﻨﺴﺎ ﺃﺨﺭﺠﺕ ﻋﺩﻴﺩﹰﺍ ﻤﻥ ﺍﻟﻜﺘﺏ ﻓﻲ ﻤﻭﻀﻭﻋﺎﺕ ﺸﺘﻰ ،ﻭﻜﺎﻥ ﻟﻬﺫﻩ ﺍﻷﺒﺤﺎﺙ ﻁﺎﺒﻊ ﻤﻤﻴﺯ ،ﻫﻭ ﺤﺭﻴﺔ ﺍﻟﺭﺃﻱ ﻭﺤﺭﻴﺔ ﺍﻟﺘﻌﺒﻴﺭ ﻭﻋﺩﻡ ﺍﻟﺘﻘﻴﺩ ﺒﺎﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺘﺤﺭﺭ ﻤﻥ ﺍﻟﺘﻘﺎﻟﻴﺩ ﺍﻟﺒﺎﺒﻠﻴﺔ ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻟﺨﺭﺍﻓﺎﺕ ﻭﺍﻟﺘﺯﺍﻡ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻤﻤﺎ ﺠﻌل ﻫﺫﻩ ﺍﻟﺒﺤﻭﺙ ﺒﺎﻜﻭﺭﺓ ﻁﻴﺒﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ. ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻹﻴﻁﺎﻟﻴﺔ ﺍﻟﻔﻨﻭﻥ ﺍﻟﺠﻤﻴﻠﺔ ﻫﻲ ﺍﻟﻤﻴﺩﺍﻥ ﺍﻟﺫﻱ ﺘﺒﻎ ﻓﻴﻪ ﺍﻹﻴﻁﺎﻟﻴﻭﻥ ﻭﻗﺎﻤﻭﺍ ﺒﺈﺤﻴﺎﺀ ﺍﻟﻔﻨﻭﻥ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﺯﺩﻫﺭﺓ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻘﺩﻴﻤﺔ ،ﻭﺃﻴﻀﹰﺎ ﻨﻘﺒﻭﺍ ﻋﻥ ﺠﻤﺎل ﺍﻵﺜﺎﺭ ﺍﻟﻘﺩﻴﻤﺔ ﻭﻋﻤﻠﻭﺍ ﻋﻠﻰ ﻤﺤﺎﻜﺎﺘﻬﺎ .ﻭﻫﻡ ﺃﺼﺤﺎﺏ ﺍﻟﻔﺼل ﺍﻷﻭل ﻓﻲ ﺒﻌﺙ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻷﺩﺒﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﻭﻨﺸﺄﺓ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻷﺩﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ،ﻭﺍﺒﺘﻜﺎﺭ ﺍﻟﻔﻥ ﺍﻟﺤﺩﻴﺙ ﻭﺒﻌﺩ ﺃﻥ ﻜﺎﻨﺕ ﺍﻟﻔﻨﻭﻥ ﺘﺘﺠﻪ ﻟﺨﺩﻤﺔ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻷﻏﺭﺍﺽ ﺍﻟﺩﻴﻨﻴﺔ ،ﻭﺫﻟﻙ ﻴﺘﺒﻴﻥ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻓﻲ ﺭﺴﻡ ﺼﻭﺭ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻟﻘﺩﻴﺴﻴﻥ )ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﺠﺎﻤﺩﺓ( ،ﻓﺄﺼﺒﺤﺕ ﺍﻟﻔﻨﻭﻥ ﻟﻬﺎ ﺍﻟﺭﻭﺡ ﺍﻟﻌﻠﻤﺎﻨﻴﺔ ﻭﻤﻬﺘﻤﺔ ﺒﺎﻟﻤﻨﺎﻅﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺒﺠﻤﺎل ﺍﻟﻭﺠﻪ ﺍﻟﺒﺸﺭﻱ ﻭﺴﺎﺌﺭ ﺃﺠﺯﺍﺀ ﺍﻟﺠﺴﻡ ،ﻜﻤﺎ ﺍﺭﺘﻔﻌﻭﺍ ﺒﻤﺴﺘﻭﻯ ﺍﻟﻔﻨﻭﻥ ﺍﻟﺠﻤﻴﻠﺔ ﺇﻟﻰ ﺩﺭﺠﺎﺕ ﺍﻟﻜﻤﺎل ﻭﺨﺎﺼﺔ ﻓﻲ ﻓﻨﻲ ﺍﻟﺘﺼﻭﻴﺭ ﻭﺍﻟﻨﺤﺕ. )(55 ﻓﻥ ﺍﻟﺘﺼﻭﻴﺭ 55 .ﻴﻭﺍﻗﻴﻡ ﺭﺯﻕ ﻤﺭﻗﺹ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﻨﺴﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ :ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ -ﻤﺘﺎﺡ ﺘﺎﺭﻴﺦ 6ﻤﺎﺭﺱ 2009 ) ( http://st-takla.org/Coptic-History-of-The-Western-churches.html ﻭﻫﻭ ﺍﻟﻔﻥ ﺍﻷﻭل ﻟﻌﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻻﻴﻁﺎﻟﻴﺔ ،ﻓﻘﺩ ﺘﻤﻴﺯﺕ ﺍﻟﻔﻨﻭﻥ ﺒﺎﻟﺘﺤﺭﺭ ﻤﻥ ﻗﻴﻭﺩ ﺍﻟﺭﻭﺡ ﺍﻟﺩﻴﻨﻴﺔ ﻓﺄﺨﺭﺠﻭﺍ ﺼﻭﺭﹰﺍ ﺘﻨﺒﺽ ﺒﺎﻟﺤﻴﺎﺓ ﻭﺍﺴﺘﺨﺩﻤﻭﺍ ﺍﻷﺼﺒﺎﻍ ﺍﻟﺯﻴﺘﻴﺔ ،ﻭﻜﺎﻥ ﻟﻜل ﻤﺩﻴﻨﺔ ﻤﺩﺭﺴﺘﻬﺎ ﺍﻟﺨﺎﺼﺔ ﻓﻲ ﻓﻥ ﺍﻟﺘﺼﻭﻴﺭ ،ﻭﺒﺭﺯﺕ ﺒﻭﺠﻪ ﺨﺎﺹ ﻤﺩﻴﻨﺔ ﺍﻟﺒﻨﺩﻗﻴﺔ ﻭﻓﻠﻭﺭﻨﺴﺎ ،ﻭﻟﻜﻥ ﺍﻟﺒﻨﺩﻗﻴﺔ ﺘﻤﻴﺯﺕ ﺒﺭﻭﺡ ﻋﻠﻤﺎﻨﻴﺔ ﺒﻌﻴﺩﺓ ﻋﻥ ﺘﻘﺎﻟﻴﺩ ﺍﻟﻜﻨﻴﺴﺔ ،ﺃﻤﺎ ﻓﻠﻭﺭﻨﺴﺎ ﻓﻘﺩ ﺘﺄﺜﺭﺕ ﺇﻟﻰ ﺤﺩ ﻤﺎ ﺒﺎﻟﺭﻭﺡ ﺍﻟﺩﻴﻨﻴﺔ. )(56 ﻭﻗﺩ ﺒﺭﻉ ﺭﻓﺎﺌﻲ (1520-1483) Raphael Sanzioﻓﻲ ﻓﻥ ﺍﻟﺘﺼﻭﻴﺭ ﻭﺨﻠﻑ ﺃﺜﺎﺭ ﻓﻨﻴﺔ ﺭﺍﺌﻌﺔ، ﻭﻴﺘﻤﺜل ﺒﻌﺽ ﻤﻨﻬﺎ ﻓﻲ ﺼﻭﺭﺓ ﻋﻥ ﺃﺴﺭﺓ ﺍﻟﻤﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺴﺭ ﺍﻟﻌﺸﺎﺀ ﺍﻟﺭﺒﺎﻨﻲ).(57 ﻭﻤﻊ ﺒﺩﺍﻴﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻜﺎﻨﺕ ﺜﻤﺔ ﻤﺤﺎﻭﻻﺕ ﺘﺭﻤﻲ ﺇﻟﻰ ﺘﺠﺎﻭﺯ ﻤﺤﺎﻜﺎﺓ ﺍﻷﺸﺨﺎﺹ ﻓﻲ ﺘﺼﻭﻴﺭ ﺍﻟﺒﻭﺭﺘﺭﻴﻬﺎﺕ ﺇﻟﻰ ﻤﺎ ﻫﻭ ﺃﺒﻌﺩ ﻤﻥ ﺃﻥ ﻴﺠﺘﺯﺉ ﺍﻟﻔﻨﺎﻥ ﺒﺘﺴﺠﻴل ﺍﻟﺴﻤﺎﺕ ﺍﻟﺸﺒﻴﻬﺔ ﻭﺍﻟﺭﺅﻭﺱ ﺍﻟﻤﻨﻁﻘﻴﺔ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺃﺸﺨﺎﺼﻬﺎ ،ﺇﻟﻰ ﺇﺒﺭﺯ ﺍﻷﻤﺯﺠﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺘﻔﻴﺽ ﺒﻬﺎ ﻭﺠﻭﻩ ﺃﺼﺤﺎﺒﻬﺎ ﻋﻨﺩ ﺘﺼﻭﻴﺭﻫﺎ ،ﻭﻤﺎ ﻴﺒﺩﻭ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﻤﻥ ﺍﻨﻔﻌﺎﻻﺕ ﻋﺎﺭﻀﺔ ،ﻭﺍﺒﺘﺴﺎﻤﺎﺕ ﻏﻴﺭ ﻤﺘﻜﻠﻔﺔ ﺘﻌﻜﺱ ﺒﺤﻕ ﻤﺎ ﻴﺠﻴﺵ ﻓﻲ ﺍﻟﻨﻔﺱ ﻟﺤﻅﺘﻬﺎ. 56 .ﺭﺃﻓﺕ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ،ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻷﻭﺭﺒﻲ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ -.ﺍﻟﻁﺒﻌﺔ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻗﺒﺎﺀ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ .2001 ص 68 57 .ﺍﻟﻌﺸﺎﺀ ﺍﻟﺭﺒﺎﻨﻲ ﻋﺎﺭﺓ ﻋﻥ )ﻗﻁﻊ ﻤﻥ ﺍﻟﺨﺒﺯ ﻭﻜﺄﺱ ﻤﻥ ﺍﻟﺨﻤﺭ( ﻭﻴﻌﺘﻘﺩ ﺍﻟﻔﺭﺩ ﻋﻨﺩ ﺃﻜﻠﺔ ﻟﻬﺫﺍ ﺍﻟﺨﺒﺯ ﺃﻨﻪ ﻴﺘﺤﻭل ﺇﻟﻰ ﻟﺤﻡ ﺍﻟﻤﺴﻴﺢ ﻭﺇﻥ ﻜﺎﻥ ﻤﺫﺍﻗﻪ ﺨﺒﺯﺍﹰ ،ﻭﺃﻥ ﻜﺄﺱ ﺍﻟﺨﻤﺭ ﺘﺘﺤﻭل ﺇﻟﻰ ﺩﻡ ﺍﻟﻤﺴﻴﺢ ﻭﺇﻥ ﻜﺎﻥ ﻤﺫﺍﻗﻬﺎ ﺨﻤﺭﺍﹰ ،ﻭﻫﺫﺍ ﺍﻟﻌﺸﺎﺀ ﻟﻴﺱ ﻟﻪ ﻭﻗﺕ ﻤﺤﺩﺩ ﻓﻴﺅﻜل ﻴﻭﻡ ﺍﻟﻔﺼﺢ ﻭﻴﺅﻜل ﻓﻲ ﺃﻭﻗﺎﺕ ﺃﺨﺭﻯ ﻭﻟﻜﻨﻪ ﻴﺅﻜل ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻟﻠﻙ "ﻴﺠﺏ ﺘﺒﻠﻴﻎ ﺍﻟﻨﺎﺱ ﻗﺒل ﻤﻭﻋﺩﻩ ﺒﺄﺴﺒﻭﻋﻴﻥ" ﻭﻁﺎﺌﻔﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﻻ ﺘﻘﺒل ﺒﺎﻟﻘﻭل ﺒﺘﺤﻭل ﺍﻟﺨﺒﺯ ﻭﺍﻟﺨﻤﺭ ﺇﻟﻰ ﻟﺤﻡ ﻭﺩﻡ ﺍﻟﻤﺴﻴﺢ ﻭﺇﻨﻤﺎ ﺘﺠﻌﻠﻪ ﺭﻤﺯﹰﺍ ﻟﻤﺎ ﺤل ﺒﺎﻟﻤﺴﻴﺢ uﻭﺫﻜﺭ ﻟﺼﻠﺒﺔ ﻤﻥ ﺃﺠل ﺍﻟﺒﺸﺭ ﻭﻗﺩ ﺭﻭﻯ ﻤﺘﻰ ﺃﻥ ﻋﻴﺴﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻜﺴﺭ ﺨﺒﺯﹰﺍ ﻭﺃﻋﻁﻰ ﺘﻼﻤﻴﺫﻩ ﻭﻗﺎل" :ﺨﺫﻭﺍ ﻭﻜﻠﻭﺍ ،ﻫﺫﺍ ﻫﻭ ﺠﺴﺩﻱ" ،ﻭﺃﺨﺫ ﺍﻟﻜﺄﺱ ﻭﺸﻜﺭ ﻼ :ﺍﺸﺭﺒﻭﺍ ﻤﻨﻬﺎ ﻜﻠﻜﻡ؛ ﻷﻥ ﻫﺫﺍ ﻫﻭ ﺩﻤﻲ ﺍﻟﺫﻱ ﻟﻠﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﻴﺴﻔﻙ ﻤﻥ ﺃﺠل ﻜﺜﻴﺭﻴﻥ ﻟﻤﻐﻔﺭﺓ ﺍﻟﺨﻁﺎﻴﺎ" ﻤﺘﻰ )-26/26 ﻭﺃﻋﻁﺎﻫﻡ ﻗﺎﺌ ﹰ .(28ﺃﻨﻅﺭ: ﺴﻌﻭﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺨﻠﻑ ،ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻭﺍﻟﻨﺼﺭﺍﻨﻴﺔ -ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﺭﻴﺎﺽ :ﻤﻜﺘﺒﺔ ﺃﻀﻭﺍﺀ ﺍﻟﺴﻠﻑ، .1997ﺹ .270 ﻤﺸﻬﺩ "ﺍﻟﻌﺸﺎﺀ ﺍﻟﺭﺒﺎﻨﻲ" ﺨﻼل ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻟﻭﺤﺔ ﺍﻟﻤﺼﻭﺭ ﺠﻴﺭ ﻻﻨﺩﺍﻴﻭ ﺍﻟﺘﻲ ﻴﺭﺠﻊ ﺘﺎﺭﻴﺨﻬﺎ ﺇﻟﻰ ﻋﺎﻡ ،1480ﺃﻱ ﻗﺒل ﻟﻴﻭﻨﺎﺭﺩﻭ ﺒﺨﻤﺴﺔ ﻋﺸﺭ ﻋﺎﻤﹰﺎ .ﻭﺘﺤﻤل ﻫﺫﻩ ﺍﻟﻠﻭﺤﺔ ﺠﻤﻴﻊ ﻋﻨﺎﺼﺭ ﺍﻟﺘﻜﻭﻴﻥ ﺍﻟﻔﻨﻲ ﺍﻟﻨﻤﻁﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﺍﻟﺘﻲ ﻟﻡ ﺘﻐﺏ ﻋﻥ ﻨﻅﺭ ﻟﻴﻭﻨﺎﺭﺩﻭ ﻭﻫﻭ ﻴﺼﻭﺭ ﻟﻭﺤﺘﻪ. ﺃﻤﺎ ﻟﻴﻭﻨﺎﺭﺩ ﺩﻱ ﻓﻨﺸﻲ (1519-1452) Leonard de Vinci؛ ﻓﻘﺩ ﺃﺸﺘﻬﺭ ﺒﻨﺸﺎﻁﻪ ﻓﻲ ﻓﺭﻭﻉ ﺸﺘﻰ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻨﻭﻥ ،ﻜﻤﺎ ﺍﺸﺘﻐل ﺒﺩﺭﺍﺴﺔ ﺘﺸﺭﻴﺢ ﺍﻷﺠﺴﺎﻡ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﺤﻴﻭﺍﻨﺎﺕ ﻭﺍﻟﻨﺒﺎﺘﺎﺕ ﻭﻟﻜﻨﻪ ﺘﻔﻭﻕ ﻓﻲ ﻓﻥ ﺍﻟﺘﺼﻭﻴﺭ) ،(58ﻭﻤﻥ ﺃﺸﻬﺭ ﺼﻭﺭﻩ ﺍﻟﺠﻴﻭﻜﻭﻨﺩﺍ ﻭﻫﻲ ﻟﺴﻴﺩﺓ ﺇﻴﻁﺎﻟﻴﺔ ﻤﻥ ﻤﻭﺍﻟﻴﺩ ﻨﺎﺒﻠﻲ ﺘﺩﻋﻰ ﻤﻭﻨﺎﻟﻴﺯﺍ ﻭﺍﺴﺘﻁﺎﻉ ﺃﻥ ﻴﺭﺴﻡ ﻟﻬﺎ ﺼﻭﺭﺓ ﺍﺴﺘﻐﺭﻗﺕ ﺃﺭﺒﻊ ﺴﻨﻭﺍﺕ ﻭﺃﺨﺭﺝ ﻤﻌﺠﺯﺓ ﻓﻨﻴﺔ ﺨﺎﻟﺩﺓ :ﻤﻔﺎﺘﻥ ﺴﻴﺩﺓ ﻭﺩﻴﻌﺔ ﺤﺴﻨﺎﺀ ﻤﺜﺎﻟﻴﺔ ،ﺤﺭﻤﺕ ﻤﻥ ﻤﺘﺎﻉ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺯﻭﺠﻴﺔ ﻭﻫﻲ ﻤﺎ ﺯﺍﻟﺕ ﻓﻲ ﺭﺒﻴﻊ ﻋﻤﺭﻫﺎ ،ﺠﻠﺴﺕ ﻓﻲ ﺍﻟﺼﻭﺭﺓ ﻓﻲ ﻤﻜﺎﻨﹰﺎ ﻤﻭﺤﺸﹰﺎ ﺒﻴﻥ ﻟﺼﺨﻭﺭ ﻭﺤﻴﺩﺓ ،ﻭﻤﻴﺎﻩ ﺍﻟﻐﺩﻴﺭ ﺘﺸﻕ ﺍﻟﺼﺨﻭﺭ ﻭﺘﻨﺴﺎﺏ ﻓﻲ ﺍﻟﻭﺍﺩﻱ ﺍﻟﺴﺤﻴﻕ ﺇﻟﻰ ﻋﺎﻟﻡ ﻤﺠﻬﻭل ﻜﺭﻤﺯ ﻟﻤﺎ ﻴﻜﺘﻑ ﺤﻴﺎﺘﻬﺎ ﻤﻥ ﻏﻤﻭﺽ ،ﻴﻌﻠﻭ ﻭﺠﻬﻬﺎ ﺍﺒﺘﺴﺎﻤﺔ ﺨﻔﻴﻔﺔ ﺘﻔﻴﺽ ﻤﻥ ﻋﻴﻨﻬﺎ ﺍﻟﻨﺎﻋﺴﺘﻴﻥ. ﺃﻤﺎ ﻤﻴﺸﻴل ﺇﻨﺞ ،(1564-1475) Michel Angeﻓﻘﺩ ﺒﺭﺯ ﻓﻲ ﻓﻥ ﺍﻟﺘﺼﻭﻴﺭ ﻭﺍﺸﺘﻬﺭ ﺒﺘﻌﺩﺩ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﻭﺒﺭﻉ ﻓﻲ ﺍﻟﺘﺼﻭﻴﺭ ﻭﺍﻟﻨﺤﺕ ﻭﻫﻨﺩﺴﺔ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﺸﻌﺭ ﺍﻹﻴﻁﺎﻟﻲ ،ﻭﺍﺸﺘﻬﺭ ﺒﻭﻓﺭﺓ ﺇﻨﺘﺎﺠﻪ ﺍﻟﻔﻨﻲ ﻭﺘﻌﺩﺩ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺘﻲ ﻋﺎﻟﺠﻬﺎ ﻭﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺭﻓﻴﻊ ﺍﻟﺫﻱ ﺒﻠﻐﻪ ﻓﻲ ﻫﺎ ﺍﻹﻨﺘﺎﺝ).(59 ﻭﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﻤﻴﺸﻴل ﻤﻊ ﺭﻓﺎﺌﻴل ﻭﻟﻴﻭﻨﺎﺭﺩ ﻴﻜﻭﻨﻭﻥ ﺜﺎﻟﻭﺙ ﺍﻟﻔﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺒﻤﺎ ﺤﻘﻘﻭﻩ ﻤﻥ ﺃﻤﺠﺎﺩ ﻓﻨﻴﺔ. 58 .ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﻟﻴﻭﻨﺎﺭﺩ ﺩﻱ ﻓﻨﺸﻲ ﻴﺭﺍﺠﻊ: Liana Bortolon, The Life and Times of Leonardo- London: Paul Hamlyn, 1967. Danil Arasse, Leonardo da Vinci- Konecky& Konecky,1997 P44. Jack Wasserman, Leonardo da Vinci.- Abrams, 1975.P87 59 .ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﻤﻴﺸﻴل ﺇ‘ﻨﺞ ﻴﺭﺍﺠﻊ: Charles de Tolnay, Michel-Ange, Flammarion, 1970. Charles Sala, Michel-Ange: Sculpteur, Peintre, architecte.- Pierre Terrail, 2001. Linda Murray, Michel-Ange,-London: Thames &Hudson, 2003,p33. ﻓﻥ ﺍﻟﻨﺤﺕ ﻟﻘﺩ ﺃﺘﻴﺢ ﻟﻔﻥ ﺍﻟﻨﺤﺕ ﻋﺎﻤل ﻫﺎﻡ ﺴﺎﻋﺩ ﻋﻠﻰ ﺍﺯﺩﻫﺎﺭﻩ ،ﺤﻴﺙ ﻜﺎﻨﺕ ﺍﻟﺘﻤﺎﺜﻴل ﺍﻟﺘﻲ ﺨﻠﻔﻬﺎ ﺍﻹﻏﺭﻴﻕ ﻭﺍﻟﺭﻭﻤﺎﻥ ﻻ ﺘﺯﺍل ﻗﺎﺌﻤﺔ ﻭﺃﻋﻤﺎل ﺍﻟﺘﻨﻘﻴﺏ ﻋﻥ ﺍﻵﺜﺎﺭ ﺃﺴﻔﺭﺕ ﻋﻥ ﺘﻤﺎﺜﻴل ﺃﺨﺭﻯ ،ﻓﻜﺎﻥ ﺫﻟﻙ ﺒﻤﺜﺎﺒﺔ ﺃﻤﺜﻠﺔ ﻴﺤﺘﺫﻱ ﺒﻬﺎ ﻓﻨﺎﻨﻭ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﻨﺤﺕ ﺘﻤﺎﺜﻴل ﺠﺩﻴﺩﺓ ،ﻭﻫﻨﺎ ﻴﺨﺘﻠﻑ ﺍﻟﻨﺤﺕ ﻋﻥ ﺍﻟﺘﺼﻭﻴﺭ، ﻓﺎﻟﺼﻭﺭ ﺍﻟﺘﻲ ﺘﺭﻜﻬﺎ ﻜﺒﺎﺭ ﺍﻟﻤﺼﻭﺭﻴﻥ ﺍﻹﻏﺭﻴﻕ ﻜﺎﻨﺕ ﻓﻘﺩ ﺍﻨﺩﺜﺭﺕ ﻭﺒﻠﻴﺕ ﺒﺤﺙ ﺃﺼﺒﺢ ﻤﻥ ﺍﻻﺴﺘﺤﺎﻟﺔ ﺃﻥ ﻴﺭﺴﻡ ﻓﻨﺎﻨﻭ ﺍﻟﻨﻬﻀﺔ ﺼﻭﺭﹰﺍ ﻋﻠﻰ ﺸﺎﻜﻠﺘﻬﺎ ،ﻭﻤﻥ ﺃﺸﻬﺭ ﺃﺴﺎﺘﺫﺓ ﻓﻥ ﺍﻟﻨﺤﺕ ﻟﻭﺭﻨﺯ ﻭﺠﻴﺒﺭﺘﻲ ،ﻭﺩﻭﻨﺎﺘﻠﻠﻭ ،ﻭﻜﺎﻥ ﻴﻐﻠﺏ ﻋﻠﻰ ﻓﻥ ﺍﻟﻨﺤﺕ ﺍﻟﻤﻅﻬﺭ ﺍﻟﻭﺜﻨﻲ ﻷﻥ ﻓﻨﺎﻥ ﺍﻟﻨﻬﻀﺔ ﻜﺎﻨﺎ )(60 ﻴﺤﺭﺼﻭﻥ ﻋﻠﻰ ﺇﺒﺭﺍﺯ ﻤﻔﺎﺘﻥ ﺠﺴﻡ ﺍﻹﻨﺴﺎﻥ ﺩﻭﻥ ﺍﻟﺘﻘﻴﻴﺩ ﺒﺎﻷﺨﻼﻗﻴﺎﺕ. ﻓﻥ ﺍﻟﻌﻤﺎﺭﺓ ﻫﺫﺍ ﺍﻟﻔﻥ ﻟﻡ ﻴﻨﺩﺜﺭ ﻁﻭﺍل ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ،ﻭﻗﺩ ﻅﻬﺭ ﻓﻲ ﺸﻤﺎل ﺃﻭﺭﺒﺎ ﻁﺭﺍﺯ ﺠﺩﻴﺩ ﻤﻥ ﺍﻟﻌﻤﺎﺭﺓ ﻭﻫﻭ ﺍﻟﻔﻥ ﺍﻟﻘﻭﻁﻲ .ﻭﻴﺘﻤﻴﺯ ﺒﻜﺜﺭﺓ ﺍﻷﻗﺒﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﺩﻋﺎﺌﻡ ﺍﻟﻤﻌﻠﻘﺔ ،ﻭﻟﻘﺩ ﺍﻨﺘﻘل ﻫﺫﺍ ﺍﻟﻁﺭﺍﺯ ﺇﻟﻰ ﺇﻴﻁﺎﻟﻴﺎ ﻭﺘﻤﺜل ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻜﻨﺎﺌﺱ ﻭﺍﻟﻜﺎﺘﺩﺭﺍﺌﻴﺎﺕ ،ﻭﻟﻤﺎ ﺠﺎﺀ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺃﺩﺨﻠﺕ ﺍﻟﺨﺼﺎﺌﺹ ﻭﺍﻟﺭﺴﻭﻤﺎﺕ ﺍﻟﻬﻨﺩﺴﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻥ ﻴﺘﺒﻌﻬﺎ ﺍﻹﻏﺭﻴﻕ ﻓﻲ ﻤﺒﺎﻨﻴﻬﻡ ﺍﻟﻘﺩﻴﻤﺔ ،ﻭﺸﻬﺩﺕ ﻓﻠﻭﺭﻨﺴﺎ ﻫﺫﺍ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻜﻼﺴﻴﻜﻲ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻷﻭل ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ،ﻭﻤﻥ ﺍﻟﻤﺩﻥ ﺍﻟﺘﻲ ﻨﺎﻓﺴﺕ ﻓﻠﻭﺭﻨﺴﺎ ﻤﺩﻴﻨﺔ ﺍﻟﺒﻨﺩﻗﻴﺔ ﻭﻤﺩﻴﻨﺔ ﺭﻭﻤﺎ. ﻭﻜﺎﻥ ﻓﻴﻠﻴﺏ ﺒﺭﺒﻨﻠﺴﻜﻰ ﻤﻥ ﺃﺸﻬﺭ ﺍﻟﻨﻭﺍﺒﻎ ﻓﻲ ﻓﻥ ﺍﻟﻌﻤﺎﺭﺓ ﻓﻲ ﻤﻁﻠﻊ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ .ﺃﻤﺎ ﺩﺍﻨﺘﻲ ﻓﻘﺩ ﻭﻗﻑ ﺒﻜﺘﺎﺒﺎﺘﻪ ﻋﻨﺩ ﻤﻔﺘﺭﻕ ﺍﻟﻁﺭﻕ ﺒﻴﻥ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻴﻁﺔ ﻭﺍﻟﻌﺼﻭﺭ ﺍﻟﺤﺩﻴﺜﺔ ،ﻓﻘﺩ ﺘﻨﺎﻭل 60 ﻻ ﺇﻨﺴﺎﻨﻴﺔ ﻜﺎﻨﺕ ﺘﺒﺩﻭ ﻤﺘﺠﻬﻤﺔ ﻭﻏﻴﺭ ﻭﺍﻗﻌﻴﺔ ،ﻭﻏﺎﻟﺒﺎ ﻤﺎ ﺘﺨﺩﻡ ﺃﻫﺩﺍﻓﹰﺎ ﺩﻴﻨﻴﺔ ﺭﻤﺯﻴﺔ ،ﻟﻜﻥ .ﺭﺴﻡ ﻓﻨﺎﻨﻭ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺃﺸﻜﺎ ﹰ ﻓﻨﺎﻨﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺭﻜﺯﻭﺍ ﻋﻠﻰ ﺠﻤﺎل ﺍﻟﺠﺴﻡ ﺍﻹﻨﺴﺎﻨﻲ .ﻭﺤﺎﻭﻟﻭﺍ ﺃﻥ ﻴﺠﺫﺒﻭﺍ ﺍﻻﻨﺘﺒﺎﻩ ﺇﻟﻰ ﺴﻤﻭ ﺍﻟﻜﺎﺌﻨﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﻋﻅﻤﺘﻬﺎ ﻓﻲ ﺭﺴﻭﻤﺎﺕ ﻭﻤﻨﺤﻭﺘﺎﺕ ﻨﺎﺒﻀﺔ ﺒﺎﻟﺤﻴﺎﺓ . ﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻴﻁﺔ ﻭﺘﻜﻠﻡ ﻋﻥ ﺍﻟﺒﺎﺒﻭﻴﺔ ﻭﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻭﺍﻟﺠﺤﻴﻡ ،ﻭﺫﻟﻙ ﻓﻲ ﻜﺘﺎﺒﻴﻪ "ﺍﻟﻤﻠﻜﻴﺔ"" ،ﺍﻟﻜﻭﻤﻴﺩﻴﺎ ﺍﻟﻤﻘﺩﺴﺔ" ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻌﺎﻁﻔﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ. )(61 ﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﺃﻭﺭﺒﺎ ﻭﺭﺜﺕ ﻋﻥ ﺇﻴﻁﺎﻟﻴﺎ ﺍﻟﻨﻬﻀﺔ ﻓﻜﺭﺘﻴﻥ :ﺍﻷﻭﻟﻰ ﻫﻲ ﻋﻥ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﻤﺤﻨﻙ ﻭﻗﺩ )(62 ﺍﺤﺘﻭﺍﻫﺎ ﻜﺘﺎﺏ "ﺍﻷﻤﻴﺭ" ﻟﻤﻴﻜﻴﺎﻓﻠﻠﻲ ﺍﻟﺫﻱ ﻜﺘﺏ ﻋﺎﻡ .1513ﺃﻤﺎ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺜﺎﻨﻴﺔ؛ ﻓﻬﻲ ﻋﻥ ﺍﻟﻤﻬﺫﺏ ﺍﻟﺸﻐﻭﻑ ﺒﺎﻟﺩﺭﺍﺴﺔ ﻭﻗﺩ ﺍﺤﺘﻭﺍﻫﺎ ﻜﺘﺎﺏ "ﺭﺠل ﺍﻟﺒﻼﻁ" ﻟﻜﺎﺴﺘﻠﻴﻭﻨﻲ ﺍﻟﺫﻱ ﻜﺘﺏ ﻓﻲ ﺴﻨﺔ .1516 ﻭﺒﺫﻟﻙ ﺒﺭﺯﺕ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻨﻭﻥ ﺍﻟﺠﻤﻴﻠﺔ ﻭﻜﺎﻥ ﻟﻬﺎ ﺼﺩﺍﻫﺎ ﺍﻟﻘﻭﻱ ﺍﻷﺜﺭ ﻋﻠﻰ ﺒﻘﻴﺔ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﺘﻲ ﺃﺨﺫﺕ ﻤﻥ ﺍﻟﻨﻬﻀﺔ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻭﺯﺍﺩﺕ ﻋﻠﻴﻬﺎ ﻭﺫﻟﻙ ﻗﺒل ﺃﻥ ﺘﺨﺒﻭ ﺍﻟﻨﻬﻀﺔ ﺍﻹﻴﻁﺎﻟﻴﺔ ﺒﺩﺍﻴﺔ ﻤﻥ 1494ﺇﻟﻰ ﺃﻥ ﺍﻨﻁﻔﺄﺕ ﺘﻤﺎﻤﹰﺎ ﻓﻲ 1527ﺒﻨﻬﺏ ﺍﻟﺠﻴﻭﺵ ﺍﻷﺠﻨﺒﻴﺔ ﻟﻤﺩﻴﻨﺔ ﺭﻭﻤﺎ. )63 ﺃﺴﻠﻭﺏ ﺍﻟﻨﻬﻀﺔ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻓﻲ ﻓﻠﻭﺭﻨﺴﺎ ﻋﻠﻰ ﺤﻴﻥ ﻤﻀﻰ ﺸﻤﺎل ﺃﻭﺭﻭﺒﺎ ﻓﻲ ﻤﺴﻴﺭﺘﻪ ﺍﻟﻤﺘﺄﻨﻴﺔ ﻤﺘﺭﺴﻤ ﹰﺎ ﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﺭﻭﻤﺎﻨﺴﻜﻴﺔ ﻭﺍﻟﻘﻭﻁﻴﺔ، ﻨﻬﺠﺕ ﺇﻴﻁﺎﻟﻴﺎ ﻨﻬﺠﹰﺎ ﺁﺨﺭ ﺇﺫ ﺍﺨﺘﻠﻔﺕ ﻓﻨﻭﻥ ﺍﻟﺘﺼﻭﻴﺭ ﻭﺍﻟﻨﺤﺕ ﻭﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﻘﻭﻁﻴﺔ ﻓﻴﻬﺎ ﺍﺨﺘﻼﻓ ﹰﺎ ﺠﻭﻫﺭﻴﹰﺎ ﻋﻥ ﻤﺜﻴﺭﺘﻬﺎ ﻓﻲ ﺸﻤﺎل ﺃﻭﺭﻭﺒﺎ ،ﻓﻨﺠﺩﻫﺎ ﻗﺩ ﺼﻤﻤﺕ ﺃﻜﺜﺭ ﻤﻥ ﻏﻴﺭﻫﺎ ﻜﻲ ﺘﺘﻭﺍﺀﻡ ﻤﻊ ﻨﺴﺏ ﺍﻹﻨﺴﺎﻥ ،ﻜﻤﺎ ﻨﺭﺍﻫﺎ ﺃﻗل ﻏﻤﻭﻀ ﹰﺎ ﻭﺇﺜﺎﺭﺓ ﻟﻠﺭﻋﺏ ﻭﺍﻟﺭﻫﺒﺔ. 61 .ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﺤﻴﺎﺓ ﺩﺍﻨﺘﻲ ﻭﻋﺼﺭﻩ ،ﻭﺸﺨﺼﻴﺘﻪ ﻭﻤﺅﻟﻔﺎﺘﻪ ،ﺭﺍﺠﻊ ﻤﻘﺩﻤﺔ ﺍﻟﻤﺘﺭﺠﻡ ﻟﻠﻜﻭﻤﻴﺩﻴﺎ ﺍﻹﻟﻬﻴﺔ: ﺩﺍﻨﺘﻲ ﺃﻟﻴﺠﻴﻴﺭﻱ ،ﺍﻟﻜﻭﻤﻴﺩﻴﺎ ﺍﻹﻟﻬﻴﺔ /ﺘﺭﺠﻤﺔ ﻭﺘﻘﺩﻴﻡ ﺤﺴﻥ ﻋﺜﻤﺎﻥ -ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ.2001 ، ﺹ) ،92-8ﻤﻜﺘﺒﺔ ﺍﻷﺴﺭﺓ -ﺃﻤﻬﺎﺕ ﺍﻟﻜﺘﺏ( . 62 .ﻨﻴﻜﻭل ﻭﺩﻱ ﺒﺭﻨﺎﺭﺩﻭ ﺩﻱ ﻤﺎﻜﻴﺎﻓﻴﻠﻲ )ﺒﺎﻹﻴﻁﺎﻟﻴﺔ ،(Niccolo di Bernardo dei Machiavelli :ﻭﻟﺩ ﻓﻲ ﻓﻠﻭﺭﻨﺴﺎ 3ﻤﺎﻴﻭ ،1469ﻭﺘﻭﻓﻲ ﻓﻲ ﻓﻠﻭﺭﻨﺴﺎ ﻓﻲ 21ﻴﻭﻨﻴﻭ ،1527ﻜﺎﻥ ﻤﻔﻜﺭﺍ ﻭﻓﻴﻠﺴﻭﻓﺎ ﺴﻴﺎﺴﻴﺎ ﺇﻴﻁﺎﻟﻴﺎ ﺇﺒﺎﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺃﺼﺒﺢ ﻤﻜﻴﺎﻓﻴﻠﻲ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺭﺌﻴﺴﻴﺔ ﻭﺍﻟﻤﺅﺴﺱ ﻟﻠﺘﻨﻅﻴﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﻭﺍﻗﻌﻲ ،ﻭﺍﻟﺫﻱ ﺃﺼﺒﺤﺕ ﻓﻴﻤﺎ ﺒﻌﺩ ﻋﺼﺏ ﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻡ ﺍﻟﺴﻴﺎﺴﻲ .ﺃﺸﻬﺭ ﻜﺘﺒﻪ ﻼ ﻫﺩﻑ ﻤﻜﻴﺎﻓﻴﻠﻲ ﻤﻨﻪ ﺃﻥ ﻜﺘﺒﺕ ﺘﻌﻠﻴﻤﺎﺕ ﻟﻠﺤﻜﺎﻡ ،ﻨﺸﺭ ﺍﻟﻜﺘﺎﺏ ﺒﻌﺩ ﻤﻭﺘﻪ ،ﻭﺃﻴﺩ ﻓﻴﻪ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ،ﻜﺘﺎﺏ ﺍﻷﻤﻴﺭ ،ﻭﺍﻟﺫﻱ ﻜﺎﻥ ﻋﻤ ﹰ ﻓﻜﻜﺭﺓ ﺃﻥ ﻤﺎ ﻫﻭ ﻤﻔﻴﺩ ﻓﻬﻭ ﻀﺭﻭﺭﻱ ،ﻭﺍﻟﺘﻲ ﻜﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻥ ﺼﻭﺭﺓ ﻤﺒﻜﺭﺓ ﻟﻠﻨﻔﻌﻴﺔ ﻭﺍﻟﻭﺍﻗﻌﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ،ﻭﻟﻘﺩ ﻓﺼﻠﺕ ﻨﻅﺭﻴﺎﺕ ﻤﻜﻴﺎﻓﻴﻠﻲ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ . 63 .ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻤﺼﻁﻔﻰ ،ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺤﺴﻭﻨﺔ ،ﺃﺼﻭل ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ -.ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻁﺒﻌﺔ ﺠﺭﻴﺩﺓ ﺍﻟﺼﺒﺎﺡ.1958 ،ص 35 ﻭﻤﻊ ﺃﻥ ﺴﻤﺎﺕ ﺍﻟﻔﻥ ﻭﺍﻟﻔﻜﺭ ﺍﻟﻘﻭﻁﻲ ﺍﻟﻤﺘﺩﺍﻭﻟﻴﻥ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ﻜﺎﻨﺕ ﺘﺭﻫﺹ ﺒﺎﻟﻜﺜﻴﺭ ﻤﻥ ﺭﻭﺡ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻻ ﺃﻨﻪ ﻜﺎﻨﺕ ﺃﻴﻀﹰﺎ ﺜﻤﺔ ﻤﺼﺎﺩﺭ ﺃﺨﺭﻯ ﺘﻌﻭﺩ ﺇﻟﻰ ﻤﺎﺽ ﺃﺒﻌﺩ ﻤﺩﻯ ،ﻓﺄﻁﻼل ﺍﻵﺜﺎﺭ ﺍﻹﻏﺭﻴﻘﻴﺔ ﻭﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻤﺎ ﺒﺭﺤﺕ ﻤﻨﺘﺸﺭﺓ ﻗﺎﺌﻤﺔ ﻓﻲ ﻁﻭل ﺍﻟﺒﻼﺩ ﻭﻋﺭﻀﻬﺎ ﺭﻏﻡ ﺍﻟﻐﺯﺍﺓ )(64 ﺍﻟﺠﺭﻤﺎﻨﻴﻴﻥ ﺍﻟﺫﻴﻥ ﺍﺴﺘﻘﺭ ﺒﻬﻡ ﺍﻟﻤﻘﺎﻡ ﻫﻨﺎﻙ ﻓﺘﺭﺓ ﻓﺈﺫﺍ ﻫﻡ ﻴﻀﻴﻔﻭﻥ ﺒﻤﺭﻭﺭ ﺍﻟﺯﻤﻥ ﻁﺎﻗﺘﻬﻡ ﺍﻟﺩﺍﻓﻘﺔ ﺇﻟﻰ ﻁﺎﻗﺔ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﺍﻹﻴﻁﺎﻟﻴﻴﻥ .ﻫﺫﺍ ﺇﻟﻰ ﺃﻥ ﺇﻴﻁﺎﻟﻴﺎ ﻟﻡ ﺘﻘﻁﻊ ﺼﻠﺘﻬﺎ ﻗﻁ ﺒﺤﻀﺎﺭﺍﺕ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ ﻭﻋﻠﻰ ﺍﻷﺨﺹ ﺍﻟﺤﻀﺎﺭﺘﻴﻥ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺒﻴﺯﻨﻁﻴﺔ ،ﻓﻠﻡ ﻴﻜﻑ ﺍﻟﺘﺠﺎﺭ ﻋﻥ ﺠﻠﺏ ﺍﻟﺘﺤﻑ ﺍﻟﻔﻨﻴﺔ ﺒل ﻭﺍﺼﻁﺤﺎﺏ ﺍﻟﻔﻨﺎﻨﻴﻥ ﻤﻥ ﺍﻟﺸﺭﻕ .ﻭﻤﻥ ﻜﺎﻓﺔ ﻫﺫﻩ ﺍﻟﺼﻼﺕ ﺒﺎﻟﻔﻨﻭﻥ ﺍﻟﺭﻓﻴﻌﺔ ﺘﺭﻋﺭﻉ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺨﻼل ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻭﺍﻜﺘﻤل. ﻭﻤﻌﻨﻰ ﻜﻠﻤﺔ "ﺍﻟﺭﻴﻨﻴﺴﺎﻨﺱ" Renaissanceﺍﻟﻤﺘﺩﺍﻭﻟﺔ ﻫﻭ ﺍﻟﺒﻌﺙ ﺃﻭ ﺍﻹﺤﻴﺎﺀ ،ﻭﻜﺎﻨﺕ ﺠﺫﻭﺭ ﻓﻜﺭﺓ ﺍﻹﺤﻴﺎﺀ ﺒﺈﻴﻁﺎﻟﻴﺎ ﻗﺩ ﺘﺄﺼﻠﺕ ﻤﻨﺫ ﻋﻬﺩ ﺠﻭﺘﻭ ،ﻓﻌﻨﺩﻤﺎ ﻜﺎﻥ ﺃﻓﺭﺍﺩ ﺍﻟﺸﻌﺏ ﻴﺯﺠﻭﻥ ﺍﻟﻤﺩﻴﺢ ﻟﺸﺎﻋﺭ ﺃﻭ ﻓﻨﺎﻥ ﻤﺎ ﻭﺼﻔﻭﺍ ﻋﻤﻠﻪ ﺒﺄﻨﻪ ﻋﻅﻴﻡ ﻋﻅﻤﺔ ﺍﻟﻘﺩﺍﻤﻰ ،ﻭﺒﻬﺫﺍ ﺍﻟﻭﺼﻑ ﻨﻌﺕ ﺠﻭﺘﻭ ﺍﻟﺫﻱ ﻗﺎﺩ ﺤﺭﻜﺔ ﺍﻹﺤﻴﺎﺀ ﺃﺴﺘﺎﺫﹰﺍ ﻟﺠﻴﻠﻪ ،ﻭﻫﻭ ﻤﺎ ﻴﻌﻨﻲ ﺃﻥ ﻓﻥ ﻫﺫﺍ ﺍﻟﺭﺠل ﻗﺩ ﺒﻠﻎ ﻤﻥ ﺍﻟﺭﻭﻋﺔ ﻭﺍﻟﺠﻤﺎل ﻤﺎ ﺒﻠﻐﻪ ﻓﻥ ﺍﻟﻌﺒﺎﻗﺭﺓ ﺍﻟﺫﻴﻥ ﺠﺎﺀ ﺫﻜﺭﻫﻡ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻜﺘﺎﺏ ﺭﻭﻤﺎ ﻭﺍﻟﻴﻭﻨﺎﻥ ﺍﻟﻜﻼﺴﻴﻜﻴﻭﻥ. )(65 ﻭﺸﻴﻭﻉ ﻫﺫﻩ ﺍﻟﻔﻜﺭﺓ ﻓﻲ ﺃﻴﻁﺎﻟﻴﺎ ﺒﺎﻟﺫﺍﺕ ﻻ ﻴﺜﻴﺭ ﺍﻟﺩﻫﺸﺔ ،ﻓﻠﻡ ﻴﻨﺱ ﺍﻹﻴﻁﺎﻟﻴﻭﻥ ﺃﻥ ﺒﻼﺩﻫﻡ ﻓﻲ ﺍﻟﻤﺎﻀﻲ ﺍﻟﺒﻌﻴﺩ ﻭﺭﻭﻤﺎ ﻋﺎﺼﻤﺘﻬﺎ ﻜﺎﻨﺕ ﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺘﺤﻀﺭ ،ﻭﺃﻥ ﻗﻭﺘﻬﺎ ﻗﺩ ﺍﻀﻤﺤﻠﺕ ﻤﻨﺫ ﺃﻏﺎﺭﺕ ﺍﻟﻘﺒﺎﺌل ﺍﻟﺠﺭﻭﻤﺎﻨﻴﺔ ﻤﻥ ﺍﻟﻘﻭﻁ ﻭﺍﻟﻭﺍﻨﺩﺍل ﻋﻠﻰ ﺒﻼﺩﻫﻡ ﻤﻔﻜﻜﺔ ﺃﻭﺼﺎل ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ 64 .ﺸﺎﺭل ﺃﻨﺩﺭﻯ ﺠﻭﻟﻴﺎﻥ ،ﺘﺎﺭﻴﺦ ﺃﻓﺭﻴﻘﻴﺎ /ﺘﺭﺠﻤﺔ ﻁﻠﻌﺕ ﻋﻭﻀﻲ ﺃﺒﺎﻅﺔ ،ﻤﺭﺍﺠﻌﺔ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻤﺎﺠﺩ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﻤﺼﺭ.1968 ،ص 31 The Catholic Encyclopedia: Otto Hartig, "John& Sebastian Cabot". –New York: Robert Appleton . 65 Company, 1908. (Vol.3). –Available in 2 May 2009, at: ( ). http://www.newadvent.org/cathen/03126d.htm ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ،ﻭﻤﻥ ﺜﻡ ﻜﺎﻨﺕ ﻓﻜﺭﺓ "ﺍﻟﺒﻌﺙ" ﻤﺭﺘﺒﻁﺔ ﺃﺸﺩ ﺍﻻﺭﺘﺒﺎﻁ ﻓﻲ ﺃﺫﻫﺎﻥ ﺍﻹﻴﻁﺎﻟﻴﻴﻥ ﺒﻔﻜﺭﺓ ﺇﺤﻴﺎﺀ )(66 ﻤﺠﺩ ﺭﻭﻤﺎ ﺍﻟﻘﺩﻴﻡ. ﻭﻜﺎﻨﺕ ﺍﻟﻔﺘﺭﺓ ﺒﻴﻥ ﺍﻟﻌﻬﺩ ﺍﻟﻜﻼﺴﻴﻜﻲ ﺍﻟﺫﻱ ﻴﺘﻁﻠﻌﻭﻥ ﺇﻟﻴﻪ ﺒﺈﻋﺠﺎﺏ ﻭﺯﻫﻭ ﻭﺒﻴﻥ ﻋﻬﺩ ﺍﻹﺤﻴﺎﺀ ﺍﻟﺠﺩﻴﺩ ﺍﻟﺫﻱ ﻴﺘﻁﻠﻌﻭﻥ ﺇﻟﻴﻪ ﺒﻤﺜﺎﺒﺔ ﻓﺎﺼل ﻤﻅﻠﻡ ﻜﺌﻴﺏ ،ﻭﻤﻥ ﻫﻨﺎ ﻜﺎﻨﺕ ﻓﻜﺭﺓ ﺍﻟﺒﻌﺙ ﺃﻭ ﺍﻹﺤﻴﺎﺀ ﻫﻲ ﺍﻟﻤﺼﺩﺭ ﺍﻟﺫﻱ ﺍﻨﺒﺜﻘﺕ ﻋﻨﻪ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺘﻲ ﺘﺫﻫﺏ ﺇﻟﻰ ﺍﻟﻔﺘﺭﺓ ﺍﻟﺘﻲ ﺒﻴﻨﻬﻤﺎ ﻫﻲ ﻋﺼﺭ ﻭﺴﻴﻁ ،ﻭﺇﺫ ﺃﻨﺤﻰ ﺍﻹﻴﻁﺎﻟﻴﻭﻥ ﺒﺎﻟﻼﺌﻤﺔ ﻋﻠﻰ ﺍﻟﻘﻭﻁ ﻟﻘﻀﺎﺌﻬﻡ ﻋﻠﻰ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺒﺩﺃﻭﺍ ﻴﺼﻔﻭﻥ ﻓﻥ ﺘﻠﻙ ﺍﻵﻭﻨﺔ ﺒﺄﻨﻪ ﻓﻥ ﻗﻭﻁﻲ ،ﻴﻌﻨﻭﻥ ﺒﺫﻟﻙ ﺃﻨﻪ ﻓﻥ ﺒﺭﺒﺭﻱ ،ﻋﻠﻰ ﻨﺤﻭ ﻤﺎ ﻴﺘﺤﺩﺙ ﺍﻷﻭﺭﺒﻴﻭﻥ ﻋﻥ "ﺍﻟﻭﺍﻨﺩﺍل" ﺇﺫ ﻗﺼﺩﻭﺍ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺸﻬﻭﺓ ﺘﺩﻤﻴﺭ ﻜﺎﻓﺔ ﻋﻨﺎﺼﺭ ﺍﻟﺠﻤﺎل ﻓﻲ ﺍﻟﺤﻴﺎﺓ .ﻭﻓﻲ ﺤﻕ ﺃﻥ ﻫﺫﺍ ﺍﻟﺯﻋﻡ ﻤﻥ ﺠﺎﻨﺏ ﺍﻹﻴﻁﺎﻟﻴﻴﻥ ﻟﻴﺱ ﻟﻪ ﻤﺎ ﻴﺒﺭﺭﻩ ،ﻓﺜﻤﺔ ﺴﺒﻌﻤﺎﺌﺔ ﻋﺎﻡ ﺘﻔﺼل ﺒﻴﻥ ﺯﺤﻑ ﺍﻟﻘﻭﻁ ﻭﺒﻴﻥ ﻅﻬﻭﺭ ﺍﻟﻔﻥ )(67 ﺍﻟﺫﻱ ﻨﺩﻋﻭﻩ ﺍﻵﻥ ﺍﻟﻔﻥ ﺍﻟﻘﻭﻁﻲ. ﻓﻠﻘﺩ ﺍﺴﺘﻌﺎﺩ ﺍﻟﻔﻥ ﻤﺭﻜﺯﻩ ﺒﻌﺩ ﻅﻼﻡ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺭﻭﻴﺩﹰﺍ ﺭﻭﻴﺩﺍﹰ ،ﻟﻌل ﻤﺭﺩ ﻋﺩﻡ ﺇﺤﺴﺎﺱ ﺍﻹﻴﻁﺎﻟﻴﻴﻥ ﺒﻬﺫﺍ ﺍﻟﻨﻤﻭ ﺍﻟﺘﺩﺭﻴﺠﻲ -ﻤﺜﻠﻤﺎ ﺃﺤﺱ ﺒﻪ ﺃﻫل ﺍﻟﺸﻤﺎل ﺍﻷﻭﺭﻭﺒﻲ -ﻫﻭ ﺃﻨﻬﻡ ﺘﺨﻠﻔﻭﺍ ﺒﻌﺽ ﺍﻟﺸﻲﺀ ﺨﻼل ﻓﺘﺭﺓ ﻤﻥ ﺍﻟﻌﺼﻭﺭ ﺇﻟﻰ ﺃﻥ ﺒﺭﺯﺕ ﺃﻋﻤﺎل ﺠﻭﺘﻭ ﺍﻟﻤﺘﺄﻟﻘﺔ ﺒﻭﺼﻔﻬﺎ ﺍﺒﺘﻜﺎﺭﹰﺍ ﻋﻅﻴﻤﹰﺎ ﻭﺒﻌﺜﹰﺎ ﻟﻜل ﻤﺎ ﻫﻭ ﻨﺒﻴل ﻭﺠﻠﻴل ﻓﻲ ﺍﻟﻔﻥ. ﻭﻗﺩ ﺘﺭﻜﺯﺕ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ -ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻟﻘﺎﺀ ﻏﻴﺭ ﻤﺄﻟﻭﻑ ﺒﻴﻥ ﺍﻟﻌﺒﻘﺭﻴﺔ ﻭﺍﻟﻁﺎﻗﺔ ﻭﺍﻟﻅﺭﻭﻑ- ﺤﻭل ﻤﺩﻴﻨﺔ ﻓﻠﻭﺭﻨﺎ ﺍﻟﺘﻭﺴﻜﺎﻨﻴﺔ ﺒﺈﻴﻁﺎﻟﻴﺎ ،ﻭﺤﻭل ﻤﺩﻴﻨﺘﻴﻥ ﻤﻥ ﺍﻟﻤﺩﻥ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻻ ﺘﻘﻼﻥ ﺜﺭﺍﺀ ﻭﻟﻬﻤﺎ ﻁﻭﻴل ﻓﻲ ﺍﻹﻗﺩﺍﻡ ﻭﺍﻟﻤﻐﺎﻤﺭﺓ ﻫﻤﺎ ﺒﺭﻭﺝ ﻭﺠﻨﺕ ﺒﺈﻗﻠﻴﻡ ﺍﻟﻔﻼﻨﺩﺭ .ﻭﻫﻨﺎ ﻭﻷﻭل ﻤﺭﺓ ﻤﻨﺫ ﻋﺼﺭ ﺃﺜﻴﻨﺎ ﺍﻟﺫﻫﺒﻲ ﺃﺜﺒﺕ ﺍﻟﻔﻨﺎﻨﻭﻥ ﻭﺍﻟﺴﺎﺴﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻤﺠﺘﻤﻌﻴﻥ ﺃﻨﻪ ﻤﺎ ﺨﻠﻰ ﺯﻤﻥ ﻤﻥ ﺍﻷﺯﻤﺎﻥ ﻤﻥ ﻋﺠﻴﺒﺔ ﻤﻥ ﺍﻟﻌﺠﺎﺌﺏ ،ﻟﻜﻥ ﺃﻋﺠﺏ ﺍﻟﻌﺠﺎﺌﺏ ﻜﻠﻬﺎ ﻫﻭ ﺍﻹﻨﺴﺎﻥ ،ﻓﺈﺫﺍ ﻜﺎﻥ ﻓﻨﻥ ﻴﺘﺎﺒﻊ ﺍﻫﺘﻤﺎﻤﺎﺘﻪ ﺍﻟﺨﺎﺼﺔ ﻓﻴﺩﺭﺱ 66 .ﺴﻌﻭﺩ ﺍﻟﺯﻴﺘﻭﻥ ﺍﻟﺨﺎﻟﺩﻱ" ،ﺍﻟﻤﻘﺎﻭﻤﺔ ﺍﻟﺨﻠﻴﺠﻴﺔ ﻀﺩ ﺍﻟﺘﻨﺼﻴﺭ"ﺯ –ﻤﺠﻠﺔ ﺍﻟﻭﺍﺤﺔ -ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻤﻥ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 26ﺍﺒﺭﻴل 2009 ( ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://195.173.191.171/issue8/is08sb13.htm) : 67 .ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻁﺭﻴﻕ ،ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻨﻭﺍﺭ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﻤﺅﺘﻤﺭ ﻓﻴﻴﻨﺎ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ.1974 ،ص 49 ﺍﻟﺘﺸﺭﻴﺢ ﻭﻗﻭﺍﻋﺩ ﺍﻟﻤﻨﻅﻭﺭ ﻭﻋﻠﻭﻡ ﺍﻟﻠﻭﻥ ﻭﺍﻟﺒﺼﺭﻴﺎﺕ ﻭﺍﻟﻬﻨﺩﺴﺔ ﻭﻤﻌﺎﻴﻴﺭ ﺍﻷﻭﺯﺍﻥ ﻭﺍﻟﻤﻘﺎﻴﻴﺱ .ﻭﻤﻊ ﺍﺯﺩﻫﺎﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺸﺎﻋﺕ ﺍﻟﺼﻭﺭ ﺍﻟﻤﺜﺎﻟﻴﺔ ﺍﻟﻤﺒﺘﻜﺭﺓ ﻟﻺﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻜﺎﻥ ﺭﻤﺯﹰﺍ ﻟﻠﺠﺴﺎﺭﺓ ﻭﺍﻹﻗﺩﺍﻡ ﻭﺍﻟﻬﻴﻤﻨﺔ ﻋﻠﻰ ﻤﺎ ﻋﺩﺍﻩ ،ﻭﺨﻼل ﻗﺭﻥ ﻜﺎﻤل ﻅﻬﺭﺕ ﻤﻭﺠﺔ ﻤﻥ ﺍﻟﻔﻨﺎﻨﻴﻥ ﺍﻟﻼﻤﻌﻴﻥ ﺍﺴﺘﺤﺩﺜﻭﺍ ﺇﻴﻘﻭﻨﻭﻏﺭﺍﻓﻴﺔ ﺠﺩﻴﺩﺓ ﻴﺯﻫﻭ ﺒﻬﺎ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻭﻴﺨﺘﺎل. )(68 ﻤﻅﺎﻫﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﻓﺭﻨﺴﺎ ﻗﺒل ﺃﻥ ﺘﺨﺘﻔﻲ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ﺒﻌﺩ ﺍﺯﺩﻫﺎﺭﻫﺎ ﺍﻟﻜﺒﻴﺭ ﺒﺯﻤﻥ ﻏﻴﺭ ﻗﺼﻴﺭ ،ﺃﺨﺫﺕ ﺍﻟﻨﻬﻀﺔ ﺘﺘﺴﺭﺏ ﺇﻟﻰ ﺒﻘﻴﺔ ﺃﻭﺭﺒﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻷﻟﺏ ﻓﻅﻬﺭﺕ ﺍﻟﻨﻬﻀﺔ ﻭﻤﻅﺎﻫﺭﻫﺎ ﻓﻲ ﺒﻌﺽ ﺍﻟﺩﻭل ﺍﻷﺨﺭﻯ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻭﺸﺒﻪ ﺠﺯﻴﺭﺓ ﺃﻴﺒﻴﺭﻴﺎ ﻭﺍﻨﺠﻠﺘﺭﺍ ﻭﻓﻲ ﻓﺭﻨﺴﺎ .ﻭﺍﻟﻨﻬﻀﺔ ﻓﻲ ﻓﺭﻨﺴﺎ ﻭﻟﻴﺩﺓ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺍﻴﻁﺎﻟﻴﺎ ﻭﻗﺩ ﻜﺎﻨﺕ ﺃﻫﻡ ﻨﺘﺎﺌﺞ ﺍﻟﺤﺭﻭﺏ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻋﻨﺩﻤﺎ ﺍﺠﺘﺎﺤﺕ ﺍﻟﺠﻴﻭﺵ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺇﻴﻁﺎﻟﻴﺎ ﻓﻲ ﻋﻬﺩ )(69 ﻜل ﻤﻥ ﺸﺎﺭل ﺍﻟﺜﺎﻤﻥ، ﻭﻟﻭﻴﺱ ﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ ،ﻭﻓﺭﺍﻨﺴﻭﺍ ﺍﻷﻭل .ﻓﻘﺩ ﺒﻬﺕ ﻫﺅﻻﺀ ﺍﻟﻤﻠﻭﻙ ﻭﻤﻥ ﻤﻌﻬﻡ ﺒﻤﺎ ﺸﺎﻫﺩﻭﺍ ﻤﻥ ﺘﻘﺩﻡ ﺤﻀﺎﺭﻱ ﻤﻨﻘﻁﻊ ﺍﻟﻨﻅﺭ ﻓﻲ ﻨﻭﺍﺤﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﻔﻨﻭﻥ ﺍﻟﻌﺩﻴﺩﺓ ﻓﺤﺎﻭﻟﻭﺍ ﺠﻤﻴﻌﹰﺎ ﺠﺎﻫﺩﻴﻥ ﺃﻥ ﻴﻨﻘﻠﻭﺍ ﻫﺫﻩ ﺍﻟﺤﻀﺎﺭﺓ ﺇﻟﻰ ﻓﺭﻨﺴﺎ ﺤﺘﻰ ﻻ ﺘﻘل ﻋﻥ ﺇﻴﻁﺎﻟﻴﺎ )(70 ﻓﻲ ﺍﻟﺘﻘﺩﻡ ﺍﻟﺤﻀﺎﺭﻱ. ﻭﺤﻭﺍﻟﻲ ﻤﻨﺘﺼﻑ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺍﺴﺘﻘﺭﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ﻓﻲ ﺒﺎﺭﻴﺱ ،ﻓﻨﺸﺄﺕ ﺤﺭﻜﺔ ﻭﺍﺴﻌﺔ ﻟﻨﺸﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻭﻜﺎﻨﺕ ﺃﻭل ﻤﻁﺒﻌﺔ ﻴﻭﻨﺎﻨﻴﺔ ﻓﻲ ﺒﺎﺭﻴﺱ ﻤﻁﺒﻌﺔ ﺠﻭﺭﻤﻭﻥ .ﻭﺴﺎﻋﺩ ﻋﻠﻰ ﺍﻨﺘﺸﺎﺭ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺒﺎﺭﻴﺱ ﺘﺸﺠﻴﻊ ﻤﻠﻭﻙ ﻓﺭﻨﺴﺎ ﺃﻨﻔﺴﻬﻡ ﻟﻬﺎ ،ﻭﻤﻥ ﻤﻅﺎﻫﺭ ﻫﺫﺍ ﺍﻟﺘﺤﻤﺱ ﺘﻘﻠﻴﺩ ﺍﻟﻤﻠﻭﻙ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﻓﻲ ﺒﻼﻁﻬﻡ ﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺩ ﻭﺍﻷﺨﻼﻕ ﺍﻟﺴﺎﺌﺩﺓ ﻓﻲ 68 .ﺜﺭﻭﺕ ﻋﻜﺎﺸﺔ ،ﻤﻭﺴﻭﻋﺔ ﻓﻨﻭﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 25ﺃﻜﺘﻭﺒﺭ 2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ ) (http://www.civilizationstory.com/tharwat 69 .ﻤﻭﺴﻭﻋﺔ ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ /ﻤﻔﻴﺩ ﺍﻟﺯﻴﺩﻱ ،ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ،ﻋﻤﺎﻥ :ﺩﺍﺭ ﺃﺴﺎﻤﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻉ.2004 ، )2ﺝ 1184،ﺼﻔﺤﺔ( 70 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ ،ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ.1999 ،ص 31 ﺒﻼﻁ ﺍﻷﻤﺭﺍﺀ ﺍﻻﻴﻁﺎﻟﻴﻴﻥ، )(71 ﻜﻤﺎ ﻜﺎﻥ ﻤﻥ ﻤﻅﺎﻫﺭ ﻫﺫﺍ ﺍﻟﺘﺸﺠﻴﻊ ﺒﻨﺎﺀ ﺍﻷﻜﺎﺩﻴﻤﻴﺎﺕ ﻭﻤﺭﺍﻜﺯ ﺍﻟﻌﻠﻡ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﺜل ﻜﻠﻴﺔ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺘﻲ ﺃﻨﺸﺄﻫﺎ ﻓﺭﺍﻨﺴﻭﺍ ﺍﻷﻭل ﻓﻲ ﺒﺎﺭﻴﺱ ﺨﺼﻴﺼﹰﺎ ﻟﺘﺸﺠﻴﻊ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻋﺎﻡ .1530 ﻭﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﻫﻨﺎﻙ ﺨﻼﻓﹰﺎ ﺒﻴﻥ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻹﻴﻁﺎﻟﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ،ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ -ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻤﻭﻗﻑ ﻜل ﻤﻨﻬﻤﺎ ﻤﻥ ﺍﻟﻘﺩﻴﻡ ،ﻓﺎﻟﻌﻘﻠﻴﺔ ﺍﻻﻴﻁﺎﻟﻴﺔ ﺍﺴﺘﺴﻠﻤﺕ ﻜﻠﻴﺔ ﻭﺩﻭﻥ ﺘﺤﻔﻅ ﺇﻟﻰ ﺍﻟﻤﺨﻠﻔﺎﺕ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ،ﻓﻘﺩ ﻜﺎﻨﺕ ﻓﻲ ﺃﻴﻁﺎﻟﻴﺎ ﺭﻏﺒﺔ ﻗﻭﻴﺔ ﻓﻲ ﺘﺸﺭﺏ ﺍﻟﺭﻭﺡ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ﻭﺇﺨﺭﺍﺠﻬﺎ ﺒﺩﻗﺔ ﻭﺃﻤﺎﻨﺔ .ﺃﻤﺎ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻓﻘﺩ ﻜﺎﻨﺕ ﻓﻲ ﻤﻭﻗﻔﻬﺎ ﻤﻥ ﺍﻟﻘﺩﻴﻡ ﺘﺤﻔﻅ ﺒﺎﺴﺘﻘﻼﻟﻬﺎ ،ﻓﻘﺩ ﻨﻅﺭ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺇﻟﻰ ﺃﻋﻤﺎل ﺍﻟﻘﺩﻤﺎﺀ ﺒﺘﻘﺭﻴﺭ ﻴﻘﺘﺭﻥ ﺒﺎﻟﺫﻜﺎﺀ ﻭﺍﻗﺘﺒﺴﻭﺍ ﻤﺎ ﺭﺍﻗﻬﻡ ﻤﻥ ﺍﻟﻤﻤﻴﺯﺍﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻭﻁﻌﻤﻭﻫﺎ ﺒﺨﺼﺎﺌﺼﻬﻡ ﺍﻟﺫﺍﺘﻴﺔ ،ﻓﻜﺎﻥ ﺇﻨﺘﺎﺠﻬﻡ ﺍﻷﺩﺒﻲ ﻭﺍﻟﻔﻨﻲ ﺸﻴﺌ ﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻴﻐﺎﻴﺭ ﺍﻻﻴﻁﺎﻟﻴﻴﻥ ﺍﻟﺫﻱ ﻜﺎﻥ ﻨﺴﺨﺔ ﻤﻁﺎﺒﻘﺔ ﻟﻠﻘﺩﻴﻡ ،ﻭﻴﻤﻜﻥ ﺘﺘﺒﻊ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﻨﺤﺕ ﻭﺍﻷﺩﺏ ﺍﻟﻔﺭﻨﺴﻲ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ. )(72 ﺘﻭﻗﻑ ﺍﻟﻨﻤﻭ ﺍﻟﺜﻘﺎﻓﻲ ﻓﻲ ﻓﺭﻨﺴﺎ ﺒﻴﻨﻤﺎ ﺍﺯﺩﻫﺭﺕ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻷﻭل ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ،ﻜﺎﻨﺕ ﻓﻲ ﻓﺭﻨﺴﺎ ﺘﻌﺎﻨﻲ ﻤﻥ ﺘﻭﻗﻑ ﻨﻤﻭﻫﺎ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﺫﻱ ﺒﻠﻎ ﻤﺭﺤﻠﺔ ﺭﻓﻴﻌﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ،ﻭﻅﻬﺭﺕ ﺁﺜﺎﺭﻩ ﻓﻲ ﺍﻟﻨﺤﺕ ﺍﻟﺫﻱ ﺼﻨﻊ ﺘﻤﺎﺜﻴل ﻜﺎﺘﺩﺭﺍﺌﻴﺔ ﺸﺎﺭﺘﺭ .ﻭﻟﻘﺩ ﻜﺎﻥ ﺘﻭﻗﻑ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻴﺭﺠﻊ ﺇﻟﻰ ﺤﺭﻭﺏ ﻓﺭﻨﺴﺎ ﻤﻊ ﺍﻨﺠﻠﺘﺭﺍ )ﺤﺭﺏ ﺍﻟﻤﺎﺌﺔ ﻋﺎﻡ (1453-337ﻭﺍﻟﺘﻲ ﺍﻨﺘﻬﺕ ﺒﺘﻭﺤﻴﺩ ﻓﺭﻨﺴﺎ ﻨﻔﺴﻬﺎ، 71 Thirty Years War- Swedish intervention" available in 20 January 2009 at: . ( ) http://www.experiencefestival.com/a/Thirty_Years_War/id/385103 72 .ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﺍﻷﺩﺏ ﺍﻟﻔﺭﻨﺴﻲ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻴﺭﺍﺠﻊ: Simonin, Michel, ed Dictionnaire des letters francaises- Le XVle siecle. Paris: Fayard, 2001. P98 ﻭﺍﻟﺼﺭﺍﻉ ﺍﻟﺩﺍﺨﻠﻲ ﺒﻴﻥ ﺍﻟﻤﻠﻙ ﻟﻭﻴﺱ ﺍﻟﺤﺎﺩﺙ ﻋﺸﺭ ﻭﺍﻟﻨﺒﻼﺀ ﺍﻹﻗﻁﺎﻋﻴﻴﻥ ،ﻭﻗﺩ ﺍﻨﺘﻬﻰ ﻫﺫﺍ ﺍﻟﺼﺭﺍﻉ )73 ﺒﻬﺯﻴﻤﺔ ﻋﺼﺒﺔ ﺍﻟﻨﺒﻼﺀ. 73 .ﺤﺭﺏ ﺍﻟﻤﺎﺌﺔ ﻋﺎﻡ ) (1453-1337ﺍﺴﺘﻤﺭﺕ ﻋﻠﻰ ﻤﺩﻯ ﻋﻬﻭﺩ ﺤﻜﻡ ﺨﻤﺴﺔ ﻤﻠﻭﻙ ﺇﻨﺠﻠﻴﺯ ﻭﺨﻤﺴﺔ ﻤﻠﻭﻙ ﻓﺭﻨﺴﻴﻴﻥ ﺘﻘﺎﺘﻠﻭﺍ ﻟﻠﺴﻴﻁﺭﺓ ﻋﻠﻰ ﻓﺭﻨﺴﺎ ،ﻭﻗﺩ ﺸﻤل ﻫﺫﺍ ﺍﻟﺼﺭﺍﻉ ﺒﻴﻥ ﺇﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ ﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻟﺤﺭﻭﺏ ﺍﻟﻤﺘﻌﺎﻗﺒﺔ ﻨﺘﻴﺠﺔ ﺨﺭﻕ ﺍﺘﻔﺎﻗﻴﺎ ﺍﻟﻬﺩﻨﺔ ﻭﺍﻟﻤﻌﺎﻫﺩﺍﺕ .ﺇﺫ ﺨﺴﺭ ﺍﻹﻨﺠﻠﻴﺯ ﻤﻌﺭﻜﺔ ﻨﻭﺭﻤﻨﺩﻴﺎ ﻓﻲ ﻓﺭﻨﺴﺎ ﻋﺎﻡ 1204ﻡ ،ﻭﻫﻭ ﻤﺎ ﻋﺘﺒﺭ ﺴﺒﺒﹰﺎ ﺭﺌﻴﺴﻴﹰﺎ ﻟﻘﻴﺎﻡ ﺍﻟﺤﺭﺏ. ﻭﻟﻜﻥ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺃﺴﺒﺎﺏ ﺃﺨﺭﻯ ﻋﺩﻴﺩﺓ ﺃﺴﻬﻤﺕ ﻓﻲ ﺍﻨﺩﻻﻉ ﺍﻟﺤﺭ؛ ﺇﺫ ﺇﻥ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻬﺎ ﺍﻟﻤﻠﻭﻙ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﻟﻠﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺇﻗﺎﻟﻴﻡ ﻏﺎﺴﻜﻭﻨﻴﺎ ﻓﻲ ﺍﻟﺠﻨﻭﺏ ﺍﻟﻐﺭﺒﻲ ﻤﻥ ﻓﺭﻨﺴﺎ ،ﻭﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺨﻀﻊ ﻟﻠﺴﻴﻁﺭﺓ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ،ﻗﺩ ﺃﺜﺎﺭﺕ ﻏﻀﺏ ﺍﻹﻨﺠﻠﻴﺯ .ﻭﻗﺩ ﺴﺎﻨﺩ ﺍﻟﻔﺭﻨﻴﻭﻥ ﺍﻷﺴﻜﺘﻠﻨﺩﻴﻴﻥ ﻀﺩ ﺇﻨﺠﻠﺘﺭﺍ ،ﻜﻤﺎ ﺤﺎﻭل ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺘﺠﺎﺭﺓ ﺍﻟﺼﻭﻑ ﺍﻟﺘﻲ ﻜﺎﻥ ﻴﻘﻭﻡ ﺒﻬﺎ ﺍﻹﻨﺠﻠﻴﺯ ﻭﻤﻭﺍﻁﻨﻭﺍ ﺸﻤﺎل ﻏﺭﺒﻲ ﺃﻭﺭﻭﺒﺎ ﻫﻨﺎﻙ .ﻭﻗﺩ ﺘﻨﺎﺯﻉ ﺍﻟﺒﺤﺎﺭﺓ ﻭﺍﻟﺼﻴﺎﺩﻭﻥ ﺍﻹﻨﺠﻠﻴﺯ ﻭﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺤﻭل ﺍﻟﺤﻘﻭﻕ ﻓﻲ ﺍﻟﻘﻨﺎﺓ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ .ﻁﺎﻟﺏ ﺇﺩﻭﺍﺭﺩ ﺍﻟﺜﺎﻟﺙ ﻤﻠﻙ ﺇﻨﺠﻠﺘﺭﺍ ﺍﻟﺫﻱ ﻜﺎﻨﺕ ﻭﺍﻟﺩﺘﻪ ﺸﻘﻴﻘﺔ ﻟﺜﻼﺜﺔ ﻤﻠﻭﻙ ﻓﺭﻨﺴﻴﻴﻥ ﺒﻌﺭﺵ ﻓﺭﻨﺴﺎ ﻋﺎﻡ 1337ﻡ ﺒﺼﻔﺔ ﺭﺴﻤﻴﺔ ﻭﻗﺎﻡ ﺇﺩﻭﺍﺭﺩ ﺍﻟﺜﺎﻟﺙ ﺒﺯﺝ ﺠﻴﺵ ﻓﻲ ﻨﻭﺭﻤﻨﺩﻴﺎ ﻟﺘﺒﺩﺃ ﺤﺭﺏ ﺍﻟﻤﺎﺌﺔ ﻋﺎﻡ. ﺍﻨﺘﺼﺭ ﺍﻹﻨﺠﻠﻴﺯ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﻤﻌﺎﺭﻙ ﺍﻟﺘﻲ ﺘﺨﻠﻠﺕ ﺍﻟﻘﺘﺎل ﺍﻟﺫﻱ ﻨﺸﺏ ﺒﻌﺩ ﺫﻟﻙ ،ﺇﻻ ﺃﻥ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﺍﻨﺘﺼﺭﻭﺍ ﻓﻲ ﺍﻟﺤﺭﺏ ﺃﺨﻴﺭﹰﺍ ﺤﻴﺙ ﻜﺎﻥ ﻋﺩﺩ ﻟﻤﻘﺎﺘﻠﻴﻥ ﻭﺇﻤﺩﺍﺩﺍﺕ ﺍﻟﺘﻤﻭﻴﻥ ﻭﺍﻹﻤﻜﺎﻨﺎﺕ ﺍﻟﻤﺎﻟﻴﺔ ﻟﺩﻯ ﺍﻹﻨﺠﻠﻴﺯ ﺜﻠﺙ ﻤﺎ ﻜﺎﻥ ﻟﺩﻯ ﻓﺭﻨﺴﺎ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ .ﻭﻗﺩ ﺃﻋﺎﻗﺕ ﻋﺩﺓ ﺃﺤﺩﺍﺙ ﻤﺠﺭﻯ ﺘﻠﻙ ﺍﻟﺤﺭﺏ ،ﻭﻤﻥ ﺒﻴﻨﻬﺎ ﺘﻤﺭﺩ ﺍﻟﻔﻼﺤﻴﻥ ﻭﻋﻤﻠﻴﺎﺕ ﺍﻟﻨﻬﺏ ﻭﺍﻟﺴﻠﺏ ﻓﻲ ﻓﺭﻨﺴﺎ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻬﺎ ﺍﻟﺠﻨﻭﺩ ﺍﻟﻌﺎﻁﻠﻭﻥ ،ﻭﻜﺫﻟﻙ ﺍﻟﻤﻭﺕ ﺍﻷﺴﻭﺩ ﺃﻭ ﺍﻟﻁﺎﻋﻭﻥ ﺍﻟﺩﻤﻠﻲ ﻓﻲ ﺍﻟﺒﻠﺩﻴﻥ ،ﺇﻟﻰ ﺠﺎﻨﺏ ﺜﻭﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻋﺎﻡ 1381ﻡ ﻭﻗﺩ ﺃﻀﻌﻔﺕ ﺍﻟﺤﺭﺏ ﺴﻠﻁﺎﺕ ﺍﻟﻨﺒﻼﺀ ﻭﺯﺍﺩﺕ ﺴﻠﻁﺔ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻤﺭﻜﺯﻴﺔ ﻓﻲ ﻜﻼ ﺍﻟﺒﻠﺩﻴﻥ ،ﻜﻤﺎ ﺼﺎﺤﺏ ﺍﻟﺤﺭﺏ ﺍﻨﻬﻴﺎﺭ ﺍﻹﻗﻁﺎﻉ ﻭﻅﻬﻭﺭ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻭﻅﻬﻭﺭ ﺘﻜﺘﻴﻜﺎﺕ ﻋﺴﻜﺭﻴﺔ ﺠﺩﻴﺩﺓ ﻭﻨﻤﻭ ﺍﻟﻘﻭﺓ ﺍﻟﺒﺤﺭﻴﺔ ﻹﻨﺠﻠﺘﺭﺍ ﺤﻘﻕ ﺤﻤﻠﺔ ﺍﻟﺴﻬﺎﻡ ﻭﺭﺠﺎل ﺴﻼﺡ ﺍﻟﻤﺸﺎﺓ ﺃﻋﻅﻡ ﻨﺼﺭ ﺤﺭﺒﻲ ﻓﻲ ﻤﻌﺭﻜﺔ ﻜﺭﻴﺴﻲ ﻋﺎﻡ 1346ﻡ .ﻜﻤﺎ ﺍﻨﺘﺼﺭ ﺍﻹﻨﺠﻠﻴﺯ ﻓﻲ ﻤﻌﺭﻜﺔ ﺒﻭﺍﺘﻴﻴﻪ ﻋﺎﻡ 1356ﻡ ،ﻭﻗﺩ ﺒﺩﺃ ﻋﻬﺩ ﻗﺼﻴﺭ ﻤﻥ ﺍﻟﺴﻼﻡ ﺒﺘﻭﻗﻴﻊ ﻤﻌﺎﻫﺩﺓ ﺒﺭﻴﺘﺎﻨﻲ ﻋﺎﻡ 1360ﻡ ،ﻭﻟﻜﻥ ﻫﻨﺭﻱ ﺍﻟﺨﺎﻤﺱ ﻤﻠﻙ ﺇﻨﺠﻠﺘﺭﺍ ﺠﺩﺩ ﺍﻟﻘﺘﺎل ﻭﺃﻅﻬﺭﺕ ﺍﺒﺘﻬﺎﺠﻪ ﺒﺎﻟﻨﺼﺭ ﻓﻲ ﻤﻌﺭﻜﺔ ﺃﺠﻴﺕ ﻜﻭﺭﺕ ﻋﺎﻡ 1415ﻡ .ﻭﻗﺩ ﺠﻌﻠﺕ ﻤﻌﺎﻫﺩﺓ ﺘﺭﻭﻴﺱ ﻋﺎﻡ 1420ﻡ ﻫﻨﺭﻱ ﺍﻟﺨﺎﻤﺱ ﻭﺭﻴﺜﺎ ﻟﻠﻌﺭﺵ ﺍﻟﻔﺭﻨﺴﻲ ،ﻭﺒﻌﺩ ﻭﻓﺎﺓ ﻫﻨﺭﻱ ﺍﻟﺨﺎﻤﺱ ﻋﺎﻡ 1422ﻡ ،ﻨﺎﺯﻉ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺍﻹﻨﺠﻠﻴﺯ ﻓﻲ ﻤﻁﺎﻟﺒﺘﻬﻡ ﺒﺎﻟﻌﺭﺵ ﻭﺍﺸﺘﻌﻠﺕ ﺍﻟﺤﺭﺏ ﻤﺭﺓ ﺃﺨﺭﻯ .ﻭﺒﺤﻠﻭل ﻋﺎﻡ 1428ﻡ ،ﺯﺤﻑ ﺍﻹﻨﺠﻠﻴﺯ ﻋﺒﺭ ﺸﻤﺎل ﻓﺭﻨﺴﺎ ﻭﻗﺎﻤﻭﺍ ﺒﺤﺼﺎﺭ ﺃﻭﺭﻟﻴﺎﻥ ،ﺜﻡ ﻗﺎﺩﺕ ﺠﺎﻥ ﺩﺍﺭﻙ ﺠﻴﺸﹰﺎ ﻓﺭﻨﺴﻴﹰﺎ ﻟﺭﻓﻊ ﺍﻟﺤﺼﺎﺭ ﻋﺎﻡ 1429ﻡ ،ﻭﻟﻜﻨﻬﺎ ﻭﻗﻌﺕ ﺃﺴﻴﺭﺓ ﻟﺩﻯ ﺍﻹﻨﺠﻠﻴﺯ ﺍﻟﺫﻴﻥ ﺃﺤﺭﻗﻭﻋﺎ ﻋﻠﻰ ﺃﻨﻬﺎ ﺴﺎﺤﺭﺓ ﻭﺍﺴﺘﻤﺭ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﻓﻲ ﻜﺴﺏ ﺍﻟﻤﺎﺭﻙ .ﻭﺍﻨﺘﻬﺕ ﺍﻟﺤﺭﺏ ﺒﻤﺭﻭﺭ ﺍﻟﻭﻗﺕ ﻋﺎﻡ 1453ﻡ ﻭﻓﻘﺩﺕ ﺇﻨﺠﻠﺘﺭﺍ ﻜل ﺃﺭﺍﻀﻴﻬﺎ ﻓﻲ ﻗﺎﺭﺓ ﺃﻭﺭﻭﺒﺎ ﻤﺎ ﻋﺩﺍ ﻜﺎﻟﻴﻪ ﺍﻟﺘﻲ ﺍﺴﺘﻭﻟﻰ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﻋﻠﻴﻬﺎ ﺒﻌﺩ ﺫﻟﻙ ﻋﺎﻡ 1558ﻡ . ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻟﻘﺩ ﺒﺩﺃﺕ ﺤﺭﻜﺔ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻓﻲ ﻋﻬﺩ ﺃﺴﺭﺓ ﺍﻟﻴﺘﻭﺩﻭﺭ ﺒﻌﺩ ﺍﻨﺘﻬﺎﺀ ﺤﺭﺏ ﺍﻟﻤﺎﺌﺔ ﻋﺎﻡ ﻭﺤﺭﺏ ﺍﻟﻭﺭﺩﺘﻴﻥ ﺍﻟﺩﺍﺨﻠﻴﺔ) ،(74ﻭﻗﺩ ﻗﺎﻤﺕ ﺍﻟﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﻴﺩ ﻓﺭﻴﻕ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﺴﺎﻓﺭﻭﺍ 74 .ﺍﺴﻡ ﺃﻁﻠﻕ ﻋﻠﻰ ﺍﻟﻨﺯﺍﻉ ﺍﻟﺫﻱ ﻗﺎﻡ ﺒﺈﻨﺠﻠﺘﺭﺍ ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ،ﺤﻴﺙ ﺘﻘﺎﺘل ﺍﺜﻨﺎﻥ ﻤﻥ ﺍﻟﻌﺎﺌﻠﺔ ﺍﻟﻤﺎﻟﻜﺔ ﻋﻠﻰ ﻼ ﺒﻴﻥ ﻴﻭﺭﻙ ﺍﺴﺘﺨﺩﻡ ﺍﻟﻭﺭﺩﺓ ﺍﻟﺒﻴﻀﺎﺀ ﺭﻤﺯﹰﺍ ﻟﻪ، ﺍﻟﻌﺭﺵ ﺍﻹﻨﺠﻠﻴﺯﻱ .ﻭﺍﻟﺭﻤﻭﺯ ﺍﻟﺘﻲ ﺘﺒﻨﺎﻫﺎ ﻜل ﻤﻨﻬﻤﺎ ﺃﻋﻁﺕ ﺍﻟﺼﺭﺍﻩ ﻫﺫﺍ ﺍﻻﺴﻡ .ﻓﻤﺜ ﹰ ﺒﻴﻨﻤﺎ ﺍﺘﺨﺫ ﺒﻴﺕ ﻻﻨﻜﺎﺴﺘﺭ ﺍﻟﻭﺭﺩﺓ ﺍﻟﺤﻤﺭﺍﺀ ،ﺇﻻ ﺃﻥ ﺍﻟﻤﺅﺭﺨﻴﻥ ﻟﻡ ﻴﺘﺄﻜﺩﻭﺍ ﻤﺘﻰ ﺘﻡ ﺫﻟﻙ ،ﻓﺒﻌﻀﻬﻡ ﻴﻌﺘﻘﺩ ﺃﻥ ﺭﻤﺯ ﺍﻟﻭﺭﺩﺓ ﺍﻟﺤﻤﺭﺍﺀ ﻟﻡ ﻴﻅﻬﺭ ﺇﻻ ﻓﻲ ﺁﺨﺭ ﻤﻌﺭﻜﺔ .ﻭﻗﺩ ﺒﺩﺃﺕ ﺘﻠﻙ ﺍﻟﺤﺭﻭﺏ ﻓﻲ ﻋﺎﻡ 1455ﻡ ،ﻓﻲ ﻤﻭﻗﻌﺔ ﺴﺎﻨﺕ ﺃﻟﺒﺎﻨﺯ ،ﻭﺍﻨﺘﻬﺕ ﻓﻲ ﻋﺎﻡ 1485ﻡ ﻓﻲ ﻤﻭﻗﻌﺔ ﺒﻭﺭﺴﻭﺙ ﻓﻴﻠﺩ. ﻜﺎﻥ ﺍﻟﻤﻠﻙ ﻫﻨﺭﻱ ﺍﻟﺴﺎﺩﺱ ﻤﻥ ﺒﻴﺕ ﻻﻨﻜﺎﺴﺘﺭ ﻋﻠﻰ ﺍﻟﻌﺭﺵ ﻋﻨﺩﻤﺎ ﺒﺩﺃﺕ ﺤﺭﺏ ﺍﻟﻭﺭﺩﺘﻴﻥ .ﻭﻜﺎﻥ ﺠﺩﻩ ﻫﻨﺭﻱ ﺍﻟﺭﺍﺒﻊ ﻗﺩ ﺍﺴﺘﻭﻟﻰ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ﻓﻲ ﻋﺎﻡ 1399ﻡ .ﻭﻗﺩ ﺍﺩﻋﻰ ﺩﻭﻕ ﻴﻭﺭﻙ ﺭﺘﺸﺎﺭﺩ ﺒﺄﻨﻪ ﻻﺤﻕ ﻟﻬﻨﺭﻱ ﺍﻟﺴﺎﺩﺱ ﺃﻥ ﻴﻜﻭﻥ ﻤﻠﻜﺎﺹ .ﻭﻗﺩ ﻗﺘل ﺭﻴﺘﺸﺎﺭﺩ ﻓﻲ ﻤﻭﻗﻌﺔ ﻭﻴﻜﻔﻴﻠﺩ ﻓﻲ ﻋﺎﻡ 1469ﻡ ،ﻭﻟﻜﻥ ﺍﺒﻨﻪ ﺇﺩﻭﺍﺭﺩ ﻗﺎﺩ ﻗﻭﺍﺕ ﻴﻭﺭﻙ ﻓﻲ ﻤﻌﺭﻜﺔ ﺘﺎﻭﺘﻥ ،ﺤﻴﺙ ﻫﺯﻡ ﺍﻟﻼﻨﻜﺎﺴﺘﺭﻴﻴﻥ ﻓﻲ ﻋﺎﻡ 1461ﻡ. ﻭﺒﻌﺩﻫﺎ ،ﺃﺼﺒﺢ ﺇﺩﻭﺍﺭﺩ ﻤﻠﻜ ﹰﺎ ﺒﺎﺴﻡ ﺇﺩﻭﺍﺭﺩ ﺍﻟﺭﺍﺒﻊ .ﻟﻜﻨﻪ ﺃﺠﺒﺭ ﻋﻠﻰ ﺍﻟﺨﺭﻭﺝ ﻤﻥ ﺇﻨﺠﻠﺘﺭﺍ ﺒﻭﺴﺎﻁﺔ ﺍﻟﻼﻨﻜﺎﺴﺘﺭﻴﻴﻥ ﺤﻴﺙ ﺃﻋﺎﺩﻭﺍ ﻫﻨﺭﻱ ﺍﻟﺴﺎﺩﺱ ﻓﻲ ﻋﺎﻡ 1470ﻡ .ﺇﻻ ﺃﻥ ﺇﺩﻭﺍﺭﺩ ﺍﺴﺘﻌﺎﺩ ﺍﻟﻌﺭﺵ ﺒﻌﺩ ﺴﺒﻌﺔ ﺃﺸﻬﺭ ﻭﺫﻟﻙ ﺒﻌﺩ ﻫﺯﻴﻤﺔ ﺍﻟﻘﻭﺍﺕ ﺍﻟﻼﻨﻜﺎﺴﺘﺭﻴﺔ ﻓﻲ ﻤﻭﻗﻌﺘﻲ ﺒﺎﺭﺘﻴﻪ ﻭﺘﻭﻴﻜﺱ ﺒﺭﻱ .ﻭﻗﺩ ﺤﻜﻡ ﺒﻴﺕ ﻴﻭﺭﻙ ﺤﺘﻰ ﺨﺴﺭ ﺭﻴﺘﺸﺎﺭﺩ ﺍﻟﺜﺎﻟﺙ ﻋﺭﺸﺔ ﻋﻠﻰ ﻴﺩ ﻨﺭﻱ ﺘﻭﺩﻭﺭ ﺍﻟﻤﻨﺤﺩﺭ ﻤﻥ ﺒﻴﺕ ﻻﻨﻜﺎﺴﺘﺭ ﺍﻟﺫﻱ ﺇﻟﻰ ﺇﻴﻁﺎﻟﻴﺎ ﻓﻨﻬﻠﻭﺍ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻓﻲ ﻓﻠﻭﺭﻨﺴﺎ ﻭﺭﻭﻤﺎ ﻭﺍﻟﺒﻨﺩﻗﻴﺔ .ﻭﻜﺎﻨﺕ ﻨﻬﻀﺔ ﺍﻨﺠﻠﺘﺭﺍ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺃﺩﺒﻴﺔ ﻭﻗﺩ ﺨﻠﺩ ﺸﻜﺴﺒﻴﺭ ﺃﺴﻤﻪ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻭﺍﻟﻌﺎﻟﻡ ﻜﻠﻪ).(75 ﻭﻤﻥ ﻫﺅﻻﺀ ﺍﻹﻨﺠﻠﻴﺯ ﺍﻟﺫﻴﻥ ﺴﺎﻓﺭﻭﺍ ﺇﻟﻰ ﺇﻴﻁﺎﻟﻴﺎ )ﻭﻟﻴﻡ ﺠﺭﻭﺴﻭﻥ ﻓﻲ ﻓﻠﻭﺭﺴﻨﺎ ،ﺘﻭﻤﺎﺱ ﻟﻴﻨﻜﺎﺭ ﻓﻲ ﺍﻟﺒﻨﺩﻗﺔ ﻭﻗﺩ ﺃﻟﺤﻕ ﺒﺎﻷﻜﺎﺩﻴﻤﻴﺔ ﻫﻨﺎﻙ ،ﻭﻟﻴﻡ ﻟﻴﻠﻲ ﻓﻲ ﺭﻭﻤﺎ ﻭﺩﺭﺱ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ( ﻭﻗﺩ ﺃﻁﻠﻕ ﻋﻠﻰ ﻫﺅﻻﺀ ﺍﻟﺜﻼﺜﺔ ﻤﺼﻠﺤﻭ ﺃﻜﺴﻔﻭﺭﺩ Oxford Reformersﺃﻤﺎ "ﻻﺭﺍﺯﻤﺱ" ﻓﻘﺩ ﺯﺍﺭ ﺍﻨﺠﻠﺘﺭﺍ ﻭﺘﻜﻭﻥ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻹﺴﺒﺎﻨﻴﻥ ﻓﻲ ﺃﻜﺴﻔﻭﺭﺩ ﺼﺩﺍﻗﺔ ﻭﻁﻴﺩﺓ ،ﻭﻗﺩ ﻋﻴﻥ ﺴﻨﺔ 1519ﻓﻲ ﻤﻨﺼﺏ ﺍﻷﺴﺘﺎﺫﻴﺔ ﻟﻠﻴﻭﻨﺎﻨﻴﺔ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺔ ﻭﺨﻠﻔﻪ ﻓﻲ ﻤﻨﺼﺒﺔ ﺍﻟﺴﻴﺩﺓ "ﺘﻭﻤﺎﺱ ﺴﻤﺙ". ﻭﻓﻲ ﻋﺎﻡ 1541ﺃﻨﺸﺄ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ﻤﻠﻙ ﺍﻨﺠﻠﺘﺭﺍ ﺨﻤﺴﺔ ﻜﺭﺍﺱ ﻟﻸﺴﺘﺎﺫﻴﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﻤﺩﻨﻲ ﻭﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺒﺭﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ،ﻭﺤﺼل "ﺴﻤﻴﺙ" ﻋﻠﻰ ﻜﺭﺴﻲ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﻤﺩﻨﻲ، ﺃﻤﺎ ﻜﺭﺴﻲ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻓﻜﺎﻥ ﻤﻥ ﻨﺼﻴﺏ "ﺠﻭﻥ ﺘﺸﻴﻙ" ﺃﻤﺎ ﻤﺩﺭﺴﺔ ﺴﺎﻨﺕ ﺒﻭل St.paulﻓﻘﺩ ﺃﺴﺴﻬﺎ ﻜﻭﻟﺕ ﻭﺃﻨﺸﺄﺕ ﺨﺼﻴﺼﹰﺎ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﻭﻗﺩ ﺩﺨل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻜﻼﺴﻴﻜﻲ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻷﻭل ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ،ﻭﻗﺩ ﻋﻴﻥ "ﻭﻟﻴﻡ ﻟﻴﻠﻠﻲ" ﺃﻭ ﻨﺎﻅﺭ ﻫﺫﻩ ﺍﻟﻤﺩﺭﺴﺔ .ﻭﻗﺩ ﺃﻨﺸﺄﺕ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺩﺍﺭﺱ ﻓﻲ ﻟﻨﺩﻥ ﻋﻠﻰ ﻨﻤﻁ ﻤﺩﺭﺴﺔ ﺴﺎﻨﺕ ﺒﻭل ﻤﺜل .Christ Hospital )(76 ﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﺍﻟﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﻡ ﺘﺸﻤل ﺍﻷﺩﺏ ﻭﺍﻟﻔﻥ ﺯﻟﻡ ﺘﺘﺠﻪ ﺍﺘﺠﺎﻫﹰﺎ ﻭﺜﻨﻴ ﹰﺎ ﻜﻤﺎ ﻓﻲ ﻓﺭﻨﺴﺎ ﻭﺇﻴﻁﺎﻟﻴﺎ، ﻭﻟﻜﻥ ﺍﻟﺤﺭﻜﺔ ﻓﻲ ﺍﻨﺠﻠﺘﺭﺍ ﺍﺘﺠﻬﺕ ﻟﺨﺩﻤﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﺘﺸﻤل ﺍﻟﺩﻴﻥ ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻷﺩﺏ ﻭﺍﻟﻔﻥ .ﻭﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺍﻗﺘﺼﺭ ﻋﻤل ﺍﻹﻨﺴﺎﻨﻴﻴﻥ ﺍﻹﻨﺠﻠﻴﺯ ﻋﻠﻰ ﺍﻟﻜﻼﺴﻴﻜﻴﺎﺕ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻭﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻭﻋﻠﻰ ﺘﺭﺠﻤﺔ ﻜﺘﺎﺒﺎﺕ ﺃﺩﺒﺎﺀ ﺍﻟﻨﻬﻀﺔ ﺍﻹﻴﻁﺎﻟﻴﻴﻥ ﺇﻟﻰ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ،ﻭﻟﻜﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ ﺃﺼﺒﺢ ﻤﻠﻜﹰﺎ ﻜﻨﻬﺭﻱ ﺍﻟﺴﺎﺒﻊ ﻓﻲ ﻋﺎﻡ 1485ﻡ .ﻭﺘﺯﻭﺝ ﻫﻨﺭﻱ ﺍﻟﺴﺎﺒﻊ ﻤﻥ ﺇﻟﻴﺯﺍﺒﻴﺙ ﺍﺒﻨﻪ ﺭﻴﺘﺸﺎﺭﺩ ﺍﺭﺍﺒﻊ .ﻭﺒﺫﻟﻙ ﻭﺤﺩ ﺒﻴﺘﻲ ﻻﻨﻜﺎﺴﺘﺭ ﻭﻴﻭﺭﻙ ﻭﺃﺴﺴﺕ ﺴﻼﻟﺔ ﺁﻻ ﺘﻴﻭﺩﻭﺭ . The Catholic Encyclopedia: Heinrich Wallau, "Johann Gutenberg". –New York: Robert Appleton . 75 Company, 1910 (vol.7).- Available in 18 Apr. 2009 ().http://www.newadvent.org/cathen/07090a.htm 76 .ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻌﺎﻟﻤﻲ ،ﺭﺌﻴﺱ ﺍﻟﺘﺤﺭﻴﺭ ﺃﺤﻤﺩ ﻤﻬﺩﻱ ﺍﻟﺸﻭﻴﺨﺎﺕ– .ﺍﻟﺭﻴﺎﺽ :ﻤﺅﺴﺴﺔ ﺃﻋﻤﺎل ﺍﻟﻤﻭﺴﻭﻋﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ) 2004 ،ﺍﻹﺼﺩﺍﺭ ﺍﻟﺭﻗﻤﻲ( . ﻼ ﻓﻲ ﺃﺸﻌﺎﺭ ﻭﻟﻴﺎﻡ ﺸﻜﺴﺒﻴﺭ ﺃﻀﺎﻓﺕ ﺸﻲﺀ ﺠﺩﻴﺩ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ﻤﻤﺜ ﹰ Shakespeareﻭﺠﻭﻥ ﻤﻴﻠﺘﻭﻥ .(77)Jojn Milton ﻨﺘﺎﺌﺞ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ 77 .ﻭﻟﻴﻡ ﺸﻜﺴﻴﺭ )1616-1564ﻡ( ﻴﻌﺩ ﺍﻟﺸﺎﻋﺭ ﻭﺍﻟﻤﺴﺭﺤﻲ ﺍﻹﻨﺠﻠﻴﺯﻱ ﻭﻟﻴﻡ ﺸﻜﺴﺒﻴﺭ ﺃﺸﻬﺭ ﺍﻟﻤﺴﺭﺤﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻋﺭﻓﻬﻡ ﺍﻟﻌﺎﻟﻡ. ﻴﺭﺠﻊ ﺍﻹﻗﺒﺎل ﺍﻟﺸﺩﻴﺩ ﺍﻟﺫﻱ ﻗﻭﺒﻠﺕ ﺒﻪ ﺃﻋﻤﺎل ﺸﻜﺴﺒﻴﺭ ﺇﻟﻰ ﺃﺴﺒﺎﺏ ﻋﺩﺓ ،ﺃﻫﻤﻬﺎ ﻓﻬﻡ ﺍﻟﻜﺎﺘﺏ ﻟﻠﻁﺒﻴﻌﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻓﻘﺩ ﻓﻬﻡ ﺸﻜﺴﺒﻴﺭ ﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻥ ﺒﺸﻜل ﻤﺘﻤﻴﺯ ،ﻟﻡ ﻴﺘﺢ ﺇﻻ ﻟﻘﻠﺔ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺴﺭﺤﻴﻴﻥ ﺍﻵﺨﺭﻴﻥ ،ﻤﻤﺎ ﻤﻜﻨﻪ ﻤﻥ ﺭﺴﻡ ﺸﺨﻭﺹ ﺫﺍﺕ ﻤﻌﻨﻰ ﺘﻌﺩﻯ ﺤﺩﻭﺩ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ﻟﻠﺫﻴﻥ ﺠﺭﺕ ﻓﻴﻬﻤﺎ ﺃﺤﺩﺍﺙ ﻤﺴﺭﺤﻴﺎﺘﻪ .ﺃﻟﻑ ﺸﻜﺴﺒﻴﺭ 37ﻤﺴﺭﺤﻴﺔ ﻋﻠﻰ ﺍﻷﻗل ،ﻴﻜﺎﺩ ﻴﺘﻔﻕ ﺍﻟﻨﻘﺎﺩ ﻋﻠﻰ ﺘﺼﻨﻴﻔﻬﺎ ﻓﻲ ﺜﻼﺜﺔ ﺃﻨﻭﺍﻉ ﻫﻲ ،ﺍﻟﻤﻠﻬﺎﺓ )ﺍﻟﻜﻭﻤﻴﺩﻴﺎ( ﻭﺍﻟﻤﺄﺴﺎﺓ )ﺍﻟﺘﺭﺍﺠﻴﺩﻴﺎ( ﻭﺍﻟﻤﺴﺭﺤﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ .ﻜﺎﻥ ﺸﻜﺴﺒﻴﺭ ﻗﺩ ﻗﺴﻡ ﻭﻗﺘﻪ ﺒﻴﻥ ﺤﻴﺎﺘﻪ ﺍﻟﺨﺎﺼﺔ ﻓﻲ ﺴﺘﺭﺍﻨﻔﻭﺭﺩ ﻭﺒﻴﻥ ﺤﻴﺎﺘﻪ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﻟﻨﺩﻥ .ﻓﻜﺎﻥ ﻟﻪ ﺒﻴﻭﺕ ﻓﻲ ﻟﻨﺩﻥ ﺤﺘﻰ ﻋﺎﻡ 1604ﻡ ،ﻭﺭﺒﻤﺎ ﺤﺘﻰ ﻋﺎﻡ 1611ﻡ ،ﻟﻜﻥ ﺒﻌﺽ ﺍﻷﺤﺩﺍﺙ ﺍﻟﻌﺎﺌﻠﻴﺔ ،ﻤﺜل ﺯﻭﺭﺍﺝ ﺍﺒﻨﺘﻪ ﺴﻭﺯﺍﻨﺎ ﻋﺎﻡ 1607ﻡ ،ﻭﻭﻓﺎﺓ ﻭﺍﻟﺩﺘﻪ ﻋﺎﻡ 1608ﻡ ،ﻗﺩ ﺍﺴﺘﺩﻋﺕ ﻋﻭﺩﺘﻪ ﺇﻟﻰ ﺴﺘﺭﺍﺘﻔﻭﺭﺩ ﻭﻤﻥ ﺍﻟﻤﺭﺠﺢ ﺃﻨﻪ ﻜﺎﻥ ﻴﻘﻀﻲ ﻤﻌﻅﻡ ﻭﻗﺘﻪ ﺒﻌﺩ ﻋﺎﻡ 1612ﻡ ،ﻤﺘﻨﻌﻤ ﹰﺎ ﺒﺭﻓﺎﻫﻴﺔ ﺒﻴﺘﻪ ﻓﻲ ﺴﺘﺭﺍﺘﻔﻭﺭﺩ ﻤﺎﺕ ﺸﻜﺴﺒﻴﺭ ،ﻭﺩﻓﻥ ﺩﺍﺨل ﻜﻨﻴﺴﺔ ﺃﺒﺭﺸﻴﺔ ﺴﺘﺭﺍﺘﻔﻭﺭﺩ. ﺠﻭﻥ ﻤﻴﻠﺘﻭﻥ )1674-1608ﻡ( ﺸﺎﻋﺭ ﻭﻜﺎﺘﺏ ﺴﻴﺎﺴﻲ ﺒﺭﻴﻁﺎﻨﻲ ﻭﻟﺩ ﻤﻴﻠﺘﻭﻥ ﻓﻲ ﻟﻨﺩﻥ ،ﻭﺩﺭﺱ ﻓﻲ ﻤﺩﺭﺴﺔ ﺍﻟﻘﺩﻴﺱ ﺒﻭل ﻭﻜﻠﻴﺔ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺠﺎﻤﻌﺔ ﻜﻤﺒﺭﺩﺝ ﻭﻜﺘﺏ ﺃﺜﻨﺎﺀ ﻭﺠﻭﺩﻩ ﻓﻲ ﻜﻤﺒﺭﺩﺝ ﻗﺼﻴﺩﺓ ﺼﺒﺎﺡ ﻤﻭﻟﺩ ﺍﻟﻤﺴﻴﺢ )1629ﻡ( ،ﻭﺍﻟﻘﺼﺎﺌﺩ ﺍﻟﻤﺼﺎﺤﺒﺔ ﻟﻬﺎ ﻻ ﻟﻴﺠﺭﻭ ﻭﺍﻟﺒﻨﺴﺭﻭﺯﻭ )1631ﻡ( ﻭﺭﻏﻡ ﺃﻥ ﺩﺭﺍﺴﺘﻪ ﺍﻟﻤﺒﻜﺭﺓ ﻜﺎﻨﺕ ﺘﺅﻫﻠﻪ ﻟﻭﻅﻴﻔﺔ ﻜﻨﺴﻴﺔ ،ﻓﻘﺩ ﺁﻤﻥ ﺒﺄﻥ ﺍﻟﻁﻐﻴﺎﻥ ﻗﺩ ﺍﺠﺘﺎﺡ ﺍﻟﻜﻨﻴﺴﺔ، ﻭﻟﺫﻟﻙ ﺁﺜﺭ ﻤﻴﻠﺘﻭﻥ ﺃﻥ ﻴﻜﺭﺱ ﻨﻔﺴﻪ ﻟﺨﺩﻤﺔ ﺍﷲ ﻤﻥ ﺨﻼل ﺍﻟﺸﻌﺭ .ﻭﺒﻌﺩ ﺘﺨﺭﻴﺠﺔ ﻓﻲ ﻜﻤﺒﺭﺩﺝ ﻋﺎﻡ 1632ﻡ ﺫﻫﺏ ﺇﻟﻰ ﺒﻠﺩﺓ ﺃﺒﻴﺔ ﻫﻭﺭﺘﻭﻥ ﻟﻴﺘﻔﺭﻍ ﻟﻠﺩﺭﺍﺴﺔ ﻭﺍﻟﻜﺘﺎﺒﺔ. ﺃﻟﻑ ﺍﻟﻔﺭﺩﻭﺱ ﺍﻟﻤﻔﻘﻭﺩ )1667ﻡ(- ،ﻭﺭﺠﻌﺕ ﻓﻲ 1674ﻡ -ﺍﻟﺘﻲ ﻴﻌﺩﻫﺎ ﺍﻟﻜﺜﻴﺭﻭﻥ ﺃﺠﻤل ﻤﻼﺤﻡ ﺍﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﺃﻟﻑ ﺃﻴﻀ ﹰﺎ ﺍﻟﻔﺭﺩﻭﺱ ﺍﻟﻌﺎﺌﺩ )1671ﻡ( ﻭﻤﺼﺭﻉ ﺸﻤﺸﻭﻥ )1671ﻡ( ﻭﻴﻌﺘﻘﺩ ﺃﻥ ﻤﻴﻠﺘﻭﻥ ﻗﺩ ﺃﻟﻑ ﺍﻟﻌﻤﻠﻴﻥ ﺍﻷﻭﻟﻴﻥ ،ﻭﺭﺒﻤﺎ ﺍﻷﺨﻴﺭ ﺃﻴﻀﺎﹰ ،ﺒﻌﺩ ﺃﻥ ﻜﻑ ﺒﺼﺭﻩ ،ﻜﺘﺏ ﻤﻴﻠﺘﻭﻥ ﺍﻟﻔﺭﺩﻭﺱ ﺍﻟﻤﻔﻘﻭﺩ ﺤﺘﻰ ﻴﺒﺭﺯ ﻤﺴﺎﻟﻙ ﺍﻟﺭﺏ ﻤﻊ ﺍﻹﻨﺴﺎﻥ ﺘﻌﻴﺩ ﺍﻟﻘﺼﺔ ﺫﺍﺕ ﺍﻻﺜﻨﻲ ﻋﺸﺭ ﻜﺘﺎﺒﹰﺎ ﺭﻭﺍﻴﺔ ﻗﺼﺔ ﺍﻹﻨﺠﻴل ﻋﻥ ﺍﻟﺨﻠﻕ ﻭﺴﻘﻭﻁ ﺁﺩﻡ ،ﻓﻲ ﻤﻭﺍﺯﺍﺓ ﺘﻤﺭﺩ ﺇﺒﻠﻴﺱ ﻋﻠﻰ ﺭﺒﻪ ﻭﺍﻟﺨﺭﻭﺝ ﻤﻥ ﺍﻟﺠﻨﺔ ﺃﻤﺎ ﺍﻟﻔﺭﺩﻭﺱ ﺍﻟﻌﺎﺌﺩ ﻓﻬﻲ ﻤﻠﺤﻤﺔ ﻗﺼﻴﺭﺓ ﻓﻲ ﺃﺭﺒﻌﺔ ﻜﺘﺏ ﻤﻜﺘﻭﺒﺔ ﺒﺎﻟﺸﻌﺭ ﺍﻟﻤﺭﺴل ﻤﺜل ﺍﻟﻔﺭﺩﻭﺱ ﺍﻟﻤﻔﻘﻭﺩ ،ﻭﻴﻘﻭﻡ ﻤﻭﻀﻭﻋﻬﺎ ﻋﻠﻰ ﺍﻷﻨﺎﺠﻴل ﺍﻷﺭﺒﻌﺔ ﻭﺘﺤﻜﻲ ﺼﻤﻭﺩ ﺍﻟﻤﺴﻴﺢ- ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺇﺯﺍﺀ ﻏﻭﺍﻴﺔ ﺍﻟﺸﻴﻁﺎﻥ ﺃﻤﺎ ﻤﺼﺭﻉ ﺸﻤﺸﻭﻥ ﻓﺘﺤﻜﻲ ﺤﻜﺎﻴﺔ ﺸﻤﺸﻭﻥ ﺍﻹﻨﺠﻴﻠﻴﺔ ﺒﺄﺴﻠﻭﺏ ﺍﻟﻤﺄﺴﺎﺓ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ،ﻓﺘﺼﻭﺭ ﺍﻟﻘﺼﻴﺩﺓ ﺸﻤﺸﻭﻥ ﻭﻫﻭ ﻴﻘﻬﺭ ﺴﺠﺎﻨﻴﻪ ﻋﻠﻰ ﺤﺴﺎﺏ ﺤﻴﺎﺘﻪ ،ﺒﻌﺩ ﺨﺎﻨﺘﻪ ﺩﻟﻴﻠﺔ ﻭﺃﻓﻘﺩﻩ ﺍﻟﻔﻠﺴﻁﻴﻨﻴﻭﻥ ﺍﻟﻘﺩﺍﻤﻰ ﺒﺼﺭﻩ .ﻜﺎﻥ ﻤﻴﻠﺘﻭﻥ ﻋﻠﻰ ﺩﺭﺍﻴﺔ ﻭﺍﺴﻌﺔ ﺒﺄﺩﺏ ﺍﻹﻏﺭﻴﻕ ،ﻭﺍﻟﻼﺘﻴﻨﻴﻴﻥ ﺍﻟﻘﺩﺍﻤﻰ ،ﻭﺘﺄﺜﺭ ﺒﻬﻡ ﻜﺜﻴﺭﹰﺍ ﻟﻜﻨﻪ ﺭﻜﺯ ﺍﻫﺘﻤﺎﻤﻪ ﺒﻭﺼﻔﻪ ﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴ ﹰﺎ ﻋﻠﻰ ﺍﻹﻨﺠﻴل ﻓﻘﺩ ﺃﺭﺍﺩ ﻤﻴﻠﺘﻭﻥ ﺃﻥ ﻴﻘﺩﻡ ﻹﻨﺠﻠﺘﺭﺍ ﻤﻥ ﺨﻼل ﺸﻌﺭﻩ ﻤﺎ ﻗﺩﻤﻪ ﻋﻅﻤﺎﺀ ﻭﺼﻔﻭﺓ ﻋﻘﻭل ﺃﺜﻴﻨﺎ ﻭﺭﻭﻤﺎ ﺃﻭ ﺇﻴﻁﺎﻟﻴﺎ ﺍﻟﺤﺩﻴﺜﺔ ﻟﺒﻼﺩﻫﻡ ،ﺇﻟﻰ ﺠﺎﻨﺏ ﻜﻭﻨﻪ ﻨﺼﺭﺍﻨﻴ ﹰﺎ . ﺇﻥ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ﻓﻲ ﻤﻀﻤﻭﻨﻬﺎ ﻜﺎﻨﺕ ﺘﻌﻨﻲ ﺍﻻﻨﺘﻘﺎل ﺍﻟﺘﺩﺭﻴﺠﻲ ﻤﻥ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺇﻟﻰ ﻻ ﻓﻲ ﺃﻴﻁﺎﻟﻴﺎ ﺍﻟﺘﻲ ﺘﻤﺘﻌﺕ ﺒﻬﺫﻩ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺤﺩﻴﺜﺔ ،ﻭﻗﺩ ﻅﻬﺭﺕ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺃﻭ ﹰ ﻭﺍﺯﺩﻫﺭﺕ ﻓﻴﻬﺎ ﻋﺩﺕ ﻤﻅﺎﻫﺭ ﻤﻨﻬﺎ ﺩﺭﺍﺴﺔ ﺍﻵﺜﺎﺭ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﻔﻨﻭﻥ ﺍﻟﺠﻤﻴﻠﺔ ،ﻭﺒﻌﺩﻤﺎ ﺍﻜﺘﻤﻠﺕ )(78 ﺍﻟﻨﻬﻀﺔ ﺒﻬﺎ ﺘﺴﺭﻴﺏ ﻟﺒﻘﻴﺔ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻷﻭﺭﺒﻴﺔ ﻤﺘﻤﺜﻠﺔ ﻓﻲ ﻓﺭﻨﺴﺎ ﻭﺍﻨﺠﻠﺘﺭﺍ ﻭﺃﻟﻤﺎﻨﻴﺎ ﻭﺸﺒﻪ ﺠﺯﻴﺭﺓ ﺃﻴﺒﻴﺭﻴﺎ .ﻭﻟﻘﺩ ﻜﺎﻨﺕ ﻟﻬﻪ ﺍﻟﻨﻬﻀﺔ ﺨﺼﺎﺌﺹ ﺘﻤﻴﺯﺕ ﺒﻬﺎ ،ﻤﻨﻬﺎ ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﻋﻠﻤﺎﻨﻴﺔ ﻭﺍﻟﻔﺭﺩ ﻓﻴﻬﺎ ﻅﻬﺭ ﻤﺘﻤﺘﻌﹰﺎ ﺒﺸﺨﺼﻴﺔ ﻤﺴﺘﻘﻠﺔ ،ﻭﺒﻌﺩ ﻜل ﻫﺫﻩ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﺘﻲ ﺤﺩﺜﺕ ﻜﺎﻥ ﻤﻥ ﺍﻟﺤﺘﻤﻲ ﺃﻥ ﺘﻜﻭﻥ ﻟﻬﺫﻩ ﺍﻟﻨﻬﻀﺔ ﺃﺜﺭ ﻭﻨﺘﺎﺌﺞ ﻋﻠﻰ ﺍﻷﻭﻀﺎﻉ ﻓﻲ ﺃﻭﺭﺒﺎ ﻭﺘﻐﻴﻴﺭﻫﺎ ؟ﺇﻟﻰ ﻋﻜﺱ ﻤﺎ ﻜﺎﻨﺕ ﻋﻠﻴﻪ. )(79 ﻓﻠﻘﺩ ﺃﺜﺭﺕ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺃﻭﺭﺒﺎ ،ﻓﻔﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻭﺍﺠﻪ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺨﺼﻭﺼﹰﺎ ﺃﺸﺭﺍﺀﻫﻡ ﺤﻜﺎﻡ ﺍﻹﻤﺎﺭﺍﺕ ﺍﻹﻗﻁﺎﻋﻴﺔ ،ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻷﻤﺎﺭﺍﺕ ﻴﺤﻜﻤﻬﺎ ﺃﺴﻘﻑ ﺃﻭ ﺃﻤﻴﺭ ﻭﻜﺎﻥ ﻫﺅﻻﺀ ﺍﻟﺤﻜﺎﻡ ﻴﻌﺘﺭﻓﻭﻥ ﺒﺎﻹﻤﺒﺭﺍﻁﻭﺭ ﺍﻋﺘﺭﺍﻑ ﺸﻜﻠﻲ .ﻓﻠﻤﺎ ﺠﺎﺀﺕ ﺍﻟﻨﻬﻀﺔ ﺤﺎﻭل ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﺍﻻﺴﺘﻌﺎﻨﺔ ﺒﺎﻟﻤﺩﻥ ﻭﺃﻓﺭﺍﺩ ﺍﻟﻁﺒﻘﺔ ﺍﻟﻭﺴﻁﻰ ﻟﺩﻋﻡ ﻤﺭﻜﺯﻩ ﺘﺠﺎﻩ ﺍﻷﻤﺭﺍﺀ ﻭﺭﺠﺎل ﺍﻟﺩﻴﻥ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺴﻴﻁﺭﻭﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻴﺤﻜﻤﻭﻥ ﺍﻹﻤﺎﺭﺍﺕ ،ﻭﻟﻜﻥ ﻫﺅﻻﺀ ﺍﻟﺤﻜﺎﻡ ﻜﺎﻨﻭﺍ ﺃﺤﺭﺹ ﻋﻠﻰ ﺍﻻﺤﺘﻔﺎﻅ ﺒﺈﻤﺎﺭﺍﺘﻬﻡ ﻤﻥ ﺘﺤﻘﻴﻕ ﻭﺤﺩﺓ ﺴﻴﺎﺴﻴﺔ ،ﻓﻅﻠﺕ ﺃﻟﻤﺎﻨﻴﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻤﻤﺯﻗﺔ ﺇﻟﻰ 350ﻭﺤﺩﺓ ﺴﻴﺎﺴﻴﺔ ﺠﻤﻌﺕ ﺒﻴﻨﻬﻡ ﺍﻟﺠﺭﻤﺎﻨﻴﺔ ﻓﻲ ﺍﻟﺠﻨﺱ ﻭﺍﻟﻠﻐﺔ ﻭﺒﺫﻟﻙ ﻟﻡ ﻴﻜﻥ )(80 ﻟﻠﻨﻬﻀﺔ ﺘﺄﺜﻴﺭ ﻋﻠﻰ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ. ﺃﻤﺎ ﺇﻴﻁﺎﻟﻴﺎ ﻓﻘﺩ ﻜﺎﻥ ﻤﺠﺘﻤﻌﻬﺎ ﻗﺒل ﺍﻟﻨﻬﻀﺔ ﻴﻤﻭﺝ ﺒﺎﻟﻤﺘﻨﺎﻗﻀﺎﺕ ،ﻭﻟﻘﺩ ﻜﺎﻨﺕ ﻤﺩﻨﻬﺎ ﻤﻬﺩﹰﺍ ﻟﻤﻭﻟﺩ ﺍﻟﻨﻬﻀﺔ ﻭﻜﺎﻨﺕ ﻓﻠﻭﺭﻨﺴﺎ ﻋﺎﺼﻤﺔ ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻔﻨﻭﻥ ﻭﺍﻹﺒﺩﺍﻉ ﺍﻟﻔﻜﺭﻱ ،ﻭﻤﻊ ﺫﻟﻙ ﻟﻡ ﺘﻜﺘﺴﺏ ﺇﻴﻁﺎﻟﻴﺎ . 78ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﻴﺴﺭﺓ /ﺇﺸﺭﺍﻑ ﻤﺤﻤﺩ ﺸﻔﻴﻕ ﻏﺭﺒﺎل – .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﺩﺍﺭ ﺍﻟﻘﻭﻤﻴﺔ ﺍﻟﻨﺸﺭ.1959 ،ﺹ35 Thirty Years War –Swedish- French intervention", -available in 20 January 2009 at: . 79 http://www.experiencefestival.com/a/Thirty_Years_War/id/385103 . 80ﺸﻭﻗﻲ ﻀﻴﻑ ،ﻤﺤﺎﻀﺭﺍﺕ ﺒﻌﻨﻭﺍﻥ "ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ،ﻤﺅﺘﻤﺭ ﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺍﻟﺩﻭﺭﺓ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﺴﺘﻴﻥ– .ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﺎﺭﺱ .2002ص 132 )(81 ﺸﻴﺌﹰﺎ ﻤﻥ ﺍﻟﻨﻬﻀﺔ ﻭﻟﻡ ﺘﻘﻴﻡ ﻟﻬﺎ ﺤﻜﻭﻤﺔ ﻤﺭﻜﺯﻴﺔ ﻤﻭﺤﺩﺓ، ﻭﻟﻜﻥ ﻅﻠﺕ ﻤﻭﺯﻋﺔ ﺒﻴﻥ ﻭﺤﺩﺍﺕ ﺴﻴﺎﺴﻴﺔ ﺨﻀﻊ ﺒﻌﻀﻬﺎ ﻟﻠﻨﻔﻭﺫ ﺍﻷﺠﻨﺒﻲ ،ﻭﺃﺼﺒﺤﺕ ﺇﻴﻁﺎﻟﻴﺎ ﻤﻴﺩﺍﻨ ﹰﺎ ﻟﺼﺭﺍﻉ ﺭﻫﻴﺏ ﺒﻴﻥ ﻤﻠﻜﻲ ﻓﺭﻨﺴﺎ ﻭﺃﺴﺒﺎﻨﻴﺎ ﻤﻥ ﺃﺠل ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺃﻭﺭﺒﺎ ،ﻭﻗﺩ ﺩﺨﻠﺘﻬﺎ ﺍﻟﻘﻭﺍﺕ ﺍﻟﻤﺴﻠﺤﺔ ﺍﻷﺠﻨﺒﻴﺔ ﻭﻨﺸﺭﺕ ﻓﻴﻬﺎ ﺍﻟﺨﺭﺍﺏ ﻭﺍﻟﺩﻤﺎﺭ ﻭﺃﺼﺒﺤﺕ ﻤﺼﺭﻋﹰﺎ ﻟﺤﺭﺏ ﺒﺸﻌﺔ ﻴﻁﻠﻕ ﻋﻠﻴﻬﺎ "ﺍﻟﺤﺭﻭﺏ ﺍﻹﻴﻁﺎﻟﻴﺔ" ﺒﻴﻥ ﺍﻟﻤﻠﻙ ﻓﺭﺍﻨﺴﻭﺍ ﺍﻷﻭل ﻭﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﺸﺎﺭل ﺍﻟﺨﺎﻤﺱ ،ﻭﻗﺩ ﺍﻨﺘﻬﺕ ﺒﺘﻭﻗﻴﻊ ﻤﻌﺎﻫﺩﺓ ﻜﺭﻴﺒﻲ 1544ﻡ. )(82 ﺃﻤﺎ ﺩﻭل ﻏﺭﺏ ﺃﻭﺭﺒﺎ ،ﻓﻘﺩ ﻨﺠﺢ ﻤﻠﻭﻙ ﻓﺭﻨﺴﺎ ﻭﺃﺴﺒﺎﻨﻴﺎ ﻭﺇﻨﺠﻠﺘﺭﺍ ﻓﻲ ﺇﻨﺸﺎﺀ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻤﺭﻜﺯﻴﺔ ﺍﻟﻤﻭﺤﺩﺓ ﻭﺠﺎﺀﺕ ﺍﻟﻨﻬﻀﺔ ﻓﺴﺎﻋﺩﺕ ﻋﻠﻰ ﺩﻋﻡ ﻫﺫﻩ ﺍﻟﻘﻭﻯ ،ﻭﻗﺩ ﺘﻼﻗﺕ ﻤﺼﻠﺤﺔ ﺍﻟﻤﻠﻜﻴﺎﺕ ﻓﻲ ﻏﺭﺏ ﺃﻭﺭﺒﺎ ﻤﻊ ﻤﺼﻠﺤﺔ ﺃﻓﺭﺍﺩ ﺍﻟﻁﺒﻘﺔ ﺍﻟﻭﺴﻁﻰ ﻟﻠﺤﺩ ﻤﻥ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺘﻤﺘﻊ ﺒﻬﺎ ﺍﻟﻁﺒﻘﺘﺎﻥ ﺍﻷﺨﺭﻴﺎﻥ ﻭﻫﻡ ﺍﻟﻨﺒﻼﺀ ﺃﻤﺭﺍﺀ ﺍﻹﻗﻁﺎﻉ ﻭﻜﺒﺎﺭ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻓﻲ ﺠﺒﻬﺔ ،ﻭﺍﻟﻤﻠﻙ ﻭﺃﻓﺭﺍﺩ ﺍﻟﻁﺒﻘﺔ ﺍﻟﻭﺴﻁﻰ ﻓﻲ ﺠﺒﻬﺔ ،ﻭﻗﺩ ﻗﺩﻡ ﺃﻓﺭﺍﺩ ﺍﻟﻁﺒﻘﺔ ﺍﻟﻭﺴﻁﻰ ﺍﻷﻤﻭﺍل ﻟﻠﻤﻠﻜﻴﺔ ﻭﻗﺩ ﻤﻨﺤﺘﻬﻡ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺤﻘﻭﻕ ﻟﺩﻋﻡ ﻤﺭﻜﺯﻫﻡ ﻓﻲ ﺍﻟﻤﺩﻥ. )(83 ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ﺃﻨﻪ ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻜﺎﻥ ﺍﺨﺘﺭﺍﻉ ﺍﻟﺒﺎﺭﻭﺩ ﻭﻜﺎﻥ ﻫﺫﺍ ﺴﻨﺩﹰﺍ ﻟﻠﻤﻠﻜﻴﺔ ﻓﻲ ﺍﻟﻨﻀﺎل ﻀﺩ ﺍﻷﻤﺭﺍﺀ ﺤﻴﺙ ﻜﺎﻥ ﺍﻷﻤﺭﺍﺀ ﻴﻌﺘﻤﺩﻭﻥ ﻋﻠﻰ ﺍﻟﺴﻼﺡ ﺍﻟﺘﻘﻠﻴﺩﻱ ﺴﻼﺡ ﺍﻟﻔﺭﺴﺎﻥ . 81ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﻋﺜﻤﺎﻥ ﺍﻟﺘﻭﻴﺠﺭﻱ ،ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ "ﺃﺜﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ"– .ﻨﺩﻭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺨﺭﻯ– .ﺍﻟﺭﻴﺎﺽ ،ﻤﺎﺭﺱ ،1998ص .125 82 .ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﺭﺍﺠﻊ: Knecht, R.J.Renaissance Warrior and Patron: The Reign of Francis I.Cambridge: Cambridge University Press, 1994.Seward, Desmond. Francois I: Prince of the Renaissance. New York: MacMillan Publishing Co., 1973. 83 .ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺃﻥ ﻴﻜﻭﻥ ﺴﻜﺎﻥ ﺁﺴﻴﺎ ﻫﻡ ﺃﻭل ﺍﻟﻨﺎﺱ ﺍﻟﺫﻴﻥ ﺘﻭﺼﻠﻭﺍ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﻟﺨﻭﺍﺹ ﺍﻟﺘﻔﺠﻴﺭﻴﺔ ﻟﻠﻤﻠﺢ ﺍﻟﺤﺠﺭﻱ ﻭﺍﻟﻜﺒﻴﺭﻴﺕ ﺜﻡ ﺍﻨﺘﻘﻠﺕ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﻏﺭﺒﺎﹰ ،ﻋﻥ ﻁﺭﻴﻕ ﺍﻻﺤﺘﻜﺎﻙ ﺒﺎﻟﻌﺭﺏ ،ﻟﺘﺼل ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﺇﻟﻰ ﺃﻭﺭﻭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ،ﻭﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻜﺎﻥ ﻟﻠﺒﺎﺭﻭﺩ ﺘﺄﺜﻴﺭﻩ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺭﺍﺕ ﺍﻟﺘﻲ ﺤﺩﺜﺕ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﻭﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻴﻴﻥ ،ﺫﻟﻙ ﻷﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺫﻱ ﻜﺎﻥ ﻗﺎﺌﻤﹰﺎ ﻭﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺴﻡ ﻨﻅﺎﻡ ﺍﻹﻗﻁﺎﻉ ﻜﺎﻥ ﻴﻌﺘﻤﺩ ﺠﺯﺌﻴﹰﺎ ﻋﻠﻰ ﺍﻟﻘﻼﻉ ﺍﻟﻤﺒﻨﻴﺔ ﻤﻥ ﺍﻟﺤﺠﺭ ﻟﻠﺩﻓﺎﻉ ﻋﻥ ﻀﻴﺎﻉ ﺍﻟﻠﻭﺭﺩﺍﺕ ﻭﺍﻟﻨﺒﻼﺀ .ﻭﻟﻡ ﺘﻜﻥ ﺘﻠﻙ ﺍﻟﻘﻼﻉ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺼﻤﻭﺩ ﺃﻤﺎﻡ ﻫﺠﻤﺎﺕ ﻗﺫﺍﺌﻑ ﺍﻟﻤﺩﺍﻓﻊ ﺍﻟﻤﻘﺫﻭﻓﺔ ﺒﻭﺴﺎﻁﺔ ﺍﻟﺒﺎﺭﻭﺩ. ﺼﻨﻊ ﺍﻟﺒﺎﺭﻭﺩ ﻋﺩﻴﻡ ﺍﻟﺩﺨﺎﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ،ﺤﻴﺙ ﻜﺎﻥ ﺃﺤﺩ ﺍﻻﻨﻭﺍﻉ ﺍﻷﻭﻟﻰ ﻤﻨﻪ ﻗﻁﻥ ﺍﻟﺒﺎﺭﺩﻭﺩ ،ﻭﻫﻭ ﺍﺨﺘﺭﺍﻉ ﻴﻌﻭﺩ ﺇﻟﻰ ﺍﻷﺭﺒﻌﻴﻨﻴﺎﺕ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ،ﻭﻗﺩ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻴﻨﻔﺠﺭ ﺒﻘﻭﺓ ﻟﻜﻥ ﺘﺼﻨﻴﻌﻪ ﻜﺎﻥ ﺨﻁﺭﹰﺍ ﻜﺫﻟﻙ ﺘﻡ ﺍﺨﺘﺭﺍﻉ ﻨﻭﻉ ﺃﻓﻀل ﻤﻥ ﻭﺍﻟﺫﻱ ﻟﻡ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺼﻤﺩ ﺃﻤﺎﻡ ﺍﻷﺴﻠﺤﺔ ﺍﻟﻨﺎﺭﻴﺔ ﻭﺒﺫﻟﻙ ﺍﻨﻬﺎﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻹﻗﻁﺎﻋﻲ ﻭﻨﻤﺕ ﺍﻟﺭﻭﺡ )(84 ﺍﻟﻘﻭﻤﻴﺔ ﻭﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻘﻭﻤﻴﺔ ﻭﻗﺎﻤﺕ ﺍﻟﻤﻠﻜﻴﺔ ﺫﺍﺕ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻤﺭﻜﺯﻴﺔ ﺍﻟﻭﺍﺤﺩﺓ. ﻓﻲ ﺍﻟﺤﻘﻴﻘﻴﺔ؛ ﻟﻘﺩ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﻨﻅﺭﻴﺔ ﺴﺎﺌﺩﺓ ﻁﻭﺍل ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻭﻫﻲ ﺃﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺴﻴﺤﻲ ﻴﺸﻜل ﻭﺤﺩﺓ ﻋﺎﻤﺔ ﺴﻴﺎﺴﻴﺔ ﻭﺩﻴﻨﻴﺔ ﻭﻴﺨﻀﻊ ﻟﻘﻭﺘﻴﻥ ﻫﻤﺎ :ﺍﻟﺒﺎﺒﺎ ﺍﻟﺭﺌﻴﺱ ﺍﻟﺩﻴﻨﻲ ﺍﻷﻋﻠﻰ ،ﻭﺇﻤﺒﺭﺍﻁﻭﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ،ﻭﻟﻘﺩ ﺠﺎﺀﺕ ﺍﻟﻨﻬﻀﺔ ﻭﻋﺼﻔﺕ ﺒﻬﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻭﻅﻬﺭﺕ ﻨﻅﺭﻴﺎﺕ ﺴﻴﺎﺴﻴﺔ ﻜﺎﻨﺕ ﻴﻤﺎﺭﺴﻬﺎ ﺒﻌﺽ ﺍﻟﻤﻠﻭﻙ ﻤﻤﺎﺭﺴﺔ ﺠﺯﺌﻴﺔ ﻤﺜل "ﻟﻭﻴﺱ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ ﻤﻠﻙ ﻓﺭﻨﺴﺎ" ﻭﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻫﻲ )ﺍﺴﺘﺨﺩﺍﻡ ﻜﺎﻓﺔ ﺍﻟﻭﺴﺎﺌل ﺍﻟﺨﻠﻘﻴﺔ ﻭﻏﻴﺭ ﺍﻟﺨﻠﻘﻴﺔ ﻟﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﺤﻜﻡ( ﻭﻓﻴﻬﺎ ﺘﺤﺭﻴﺽ ﻋﻠﻰ ﺘﺠﺎﻫل )(85 ﺘﻌﺎﻟﻴﻡ ﺍﻷﺩﻴﺎﻥ ﺍﻟﺴﻤﺎﻭﻴﺔ. ﻭﻟﻘﺩ ﺠﺎﺀ ﺴﻴﺎﺴﻲ ﻤﻥ ﻓﻠﻭﺭﻨﺴﺎ ﻫﻭ "ﻤﻜﻴﺎﻓﻴﻠﻠﻲ" ﺴﺤل ﻓﻲ ﻜﺘﺎﺒﻪ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻤﻁﺎﻟﺏ ﺒﺘﺤﻘﻴﻕ ﻫﺫﻩ ﺍﻟﺴﻴﺎﺴﺔ ﻟﺘﻨﻔﻴﺫ ﺍﻟﻭﺤﺩﺓ ﺍﻹﻴﻁﺎﻟﻴﺔ ،ﻭﺘﻌﺘﺒﺭ ﻜﺘﺎﺒﺔ ﻤﻜﻴﺎﻓﻴﻠﻠﻲ ﺒﺩﺍﻴﺔ ﻋﻬﺩ ﺠﺩﻴﺩ ﻟﻠﺘﻔﻜﻴﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﺫﻱ ﻅل ﻁﻭﺍل ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺫﺍ ﻁﺎﺒﻊ ﺩﻴﻨﻲ ﻤﺴﻴﺤﻲ ﻤﺘﺄﺜﺭ ﺒﺎﻟﻜﻨﻴﺴﺔ ﻭﻗﺩ ﻨﺎﺩﻯ ﺃﻴﻀﹰﺎ ﺴﻴﺎﺴﻲ )(86 ﺇﻨﺠﻠﻴﺯﻱ ﻴﺩﻋﻰ "ﺘﻭﻤﺎﺱ ﻤﻭﺭ" ﺒﻨﻅﺭﻴﺔ ﺘﻘﻭل )ﺃﻥ ﺍﻟﻬﺩﻑ ﻤﻥ ﻗﻴﺎﻡ ﺍﻟﺤﻜﻭﻤﺔ ﻫﻭ ﺍﻟﺴﻬﺭ ﻋﻠﻰ ﺍﻟﺒﺎﺭﻭﺩ ﻓﻲ ﻋﺎﻡ 1964ﻡ .ﻭﻓﻲ ﺤﻭﺍﻟﻲ ﻋﺎﻡ 1887ﻡ ،ﺍﺨﺘﺭﻉ ﺍﻟﻜﻴﻤﻴﺎﺌﻲ ﺍﻟﺴﻭﻴﺩﻱ ﺍﻟﻔﺭﺩ ﻨﻭﺒل ﺃﻭل ﺒﺎﺭﻭﺩ ﻏﺭﻭﺍﻨﻲ ،ﻭﺍﻟﻴﻭﻡ ،ﻓﺈﻥ ﺍﻟﺒﺎﺭﻭﺩ ﺍﻟﻌﺩﻴﻡ ﺍﻟﺩﺨﺎﻥ ﻫﻭ ﺍﻷﻜﺜﺭ ﺍﺴﺘﻌﻤﺎ ﹰ ﻻ ﻓﻲ ﺍﻟﺫﺨﻴﺭﺓ ﻤﻘﺎﺭﻨﺔ ﺒﺎﻟﺒﺎﺭﻭﺩﺓ ﺍﻷﺴﻭﺩ . 84 .ﻴﻭﻤﻴﺎﺕ ﺭﺤﻠﺔ ﻓﺎﺴﻜﻭ ﺩﺍﺠﺎﻤﺎ ﻭﺘﻘﺭﻴﺭ ﺭﺤﻠﺔ ﺩﻭﺯ ﺴﺎﻨﺘﻭﺱ /ﺘﺭﺠﻤﺔ ﻭﺩﺭﺍﺴﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺸﻴﺦ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ، ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ 115) .1995 ،ﺼﻔﺤﺔ() ،ﺍﻷﻟﻑ ﻜﺘﺎﺏ ﺍﻟﺜﺎﻨﻲ .(170 ، . 85ﻫـ.ﺠـ .ﻭﻴﻠﺯ ،ﻤﻭﺠﺯ ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ /ﺘﻌﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺘﻭﻓﻴﻕ ﺠﺎﻭﻴﺩ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻁﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( . 86 .ﻭﻟﺩ ﺘﻭﻤﺎﺱ ﻤﻭﺭ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ،ﻭﻜﺭﺱ ﺤﻴﺎﺘﻪ ﻟﺨﺩﻤﺔ ﺒﻼﺩﻩ .ﻭﻜﺴﺏ ﺜﻘﺔ ﺍﻟﻤﻠﻙ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ﻭﻨﻔﺫ ﻟﻪ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻷﻋﻤﺎل ﺍﻟﻤﻬﻤﺔ. ﻭﻓﻲ ﻋﺎﻡ 1529ﻡ ﻋﻴﻨﺔ ﺍﻟﻤﻠﻙ ﻗﺎﻀﻲ ﺍﻟﻘﻀﺎﺓ ،ﻭﺒﺫﻟﻙ ﺠﻌﻠﻪ ﻓﻲ ﺃﺭﻓﻊ ﻤﻨﺼﺏ ﻗﻀﺎﺌﻲ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻜﺭﺱ ﻤﻭﺭ ﻨﻔﺴﻪ ،ﻤﻥ ﺨﻼل ﻤﻨﺼﺒﻪ ﻫﺫﺍ ﻟﻠﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﻨﺎﺩﻯ ﺒﻬﺎ ﺃﺭﺍﺯﻤﺱ ﻟﻘﺩ ﺍﻋﺘﻘﺩ ﻤﻭﺭ -ﻤﺜل ﺃﺭﺍﺯﻤﺱ -ﺃﻥ ﺍﻟﻤﻬﻡ ﻫﻭ ﺇﻟﻐﺎﺀ ﺍﻟﻤﻔﺎﺴﺩ ﻭﻋﺩﻡ ﺍﻟﻤﺴﺎﻭﺍﺓ ﻭﺍﻟﺸﺭﻭﺭ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﻘﺒﻭﻟﺔ ﻭﻙ ﻜﺄﻨﻬﺎ ﺃﺸﻴﺎﺀ ﻋﺎﺩﻴﺔ ﻓﻲ ﻋﺼﺭﻩ .ﺃﺸﻬﺭ ﻤﺅﻟﻔﺎﺕ ﻤﻭﺭ ﻫﻭ ﻜﺘﺎﺒﻪ ﺍﻟﻴﻭﻁﻭﻴﺎ ﺃﻱ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻔﺎﻀﻠﺔ )1516ﻡ( ﻭﻴﺼﻑ ﻓﻴﻪ ﻤﺠﺘﻤﻌﹰﺎ ﺤل ﻓﻴﻪ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻌﺎﻡ ﺒﺼﺤﺔ ﻜل ﺇﻨﺴﺎﻥ ﻭﺴﻌﺎﺩﺘﻪ ﻤﺤل ﺍﻻﻨﻘﺴﺎﻡ ﺇﻟﻰ ﺃﻏﻨﻴﺎﺀ ﻭﻓﻘﺭﺍﺀ ﻭﺃﻗﻭﻴﺎﺀ ﻭﻀﻌﻔﺎﺀ ﺇﻥ ﻤﺒﺎﺩﺉ ﻤﻭﺭ ﺍﻟﺜﺎﺒﺘﻪ ﺤﻴﺎﺘﻪ ﺃﺨﻴﺭﹰﺍ. ﻓﻘﺩ ﺍﻋﺘﺭﺽ ﻋﻠﻰ ﻗﺭﺍﺭ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ﺒﻁﻼﻕ ﺍﻟﻤﻠﻜﺔ ﻜﺎﺜﺭﻴﻥ ﻤﻠﻜﺔ ﺃﺭﺍﻏﻭﻥ ﻭﺍﻟﺯﻭﺍﺝ ﺜﺎﺒﺘﺔ .ﻭﺭﻓﺽ ﺃﻥ ﻴﻨﺎﺯﻉ ﺍﻟﻤﻠﻙ ﺍﻟﺒﺎﺒﺎ ﻓﻲ ﺴﻠﻁﺘﻪ .ﻭﻓﻲ ﺴﻨﺔ 1535ﻡ ﻗﻁﻊ ﺭﺃﺱ ﻤﻭﺭ ﺒﺘﻬﻤﺔ ﺍﻟﺨﻴﺎﻨﺔ ﺍﻟﻌﻅﻤﻰ . ﻤﺼﺎﻟﺢ ﺍﻟﻤﺤﻜﻭﻤﻴﻥ( ﺃﻓﻀل ﺍﻟﺤﻜﻭﻤﺎﺕ ﺃﻗﺩﺭﻫﺎ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻭﺍﺠﺏ ،ﻭﻗﺩ ﺒﺴﻁ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻓﻲ )(87 ﻜﺘﺎﺒﺔ "ﻋﻠﻡ ﺍﻟﻜﻤﺎل". ﻭﻜﺎﻥ ﻤﻥ ﻨﺘﺎﺌﺞ ﺍﻟﻨﻬﻀﺔ ﺘﺤﻁﻡ ﺍﻟﺤﻭﺍﺠﺯ ﺍﻟﻁﺎﺌﻔﻴﺔ ،ﻓﻠﻘﺩ ﻜﺎﻥ ﻜﺎﻥ ﻜل ﻓﺭﺩ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻴﻨﺘﻤﻲ ﺇﻟﻰ ﻨﻘﺎﺒﺔ ﺃﻭ ﻁﺎﺌﻔﺔ ﺴﻭﺍﺀ ﻜﺎﻥ ﻁﺒﻴﺒ ﹰﺎ ﺃﻭ ﺘﺎﺠﺭﹰﺍ ﺃﻭ ﺨﺒﺎﺯﺍﹰ ،ﻭﺒﺎﺯﺩﻴﺎﺩ ﺍﻟﺘﺨﺼﺹ ﺍﺯﺩﺍﺩﺕ ﻋﺩﺩ ﺍﻟﻨﻘﺎﺒﺎﺕ ﻭﺸﻤﻠﺕ ﺠﻤﻴﻊ ﺍﻟﻤﻬﻥ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ،ﻭﻜﺎﻨﺕ ﻜل ﻨﻘﺎﺒﺔ ﺘﻔﺭﺽ ﻋﻠﻰ ﺍﻟﻌﻀﻭ ﺍﻟﺫﻱ ﻴﻨﺘﻤﻲ )(88 ﺇﻟﻴﻬﺎ ﻗﻴﻭﺩﹰﺍ ﻓﻲ ﺍﺘﺼﺎﻟﻪ ﺒﺎﻟﻤﺠﺘﻤﻊ ،ﻭﺃﺼﺒﺢ ﺍﻟﻌﻀﻭ ﺩﺍﺨل ﻫﺫﻩ ﺍﻟﻘﻴﻭﺩ ﻜﺎﻵﻟﺔ. ﻓﻠﻤﺎ ﺠﺎﺀﺕ ﺍﻟﻨﻬﻀﺔ ﺤﻁﻤﺕ ﺍﻟﺤﻭﺍﺠﺯ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺤل ﺩﻭﻥ ﺍﻻﻨﺩﻤﺎﺝ )ﺍﻨﺩﻤﺎﺝ ﺍﻟﻔﺭﺩ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ( ﻭﺃﺼﺒﺢ ﻴﻤﺎﺭﺱ ﻨﺸﺎﻁﻪ ﺒﺤﺭﻴﺔ ،ﻜﻤﺎ ﺤﻘﻕ ﻤﺯﻴﺩﹰﺍ ﻤﻥ ﺍﻟﺭﺒﺢ ﻭﻭﺴﻊ ﺩﺍﺌﺭﺓ ﻤﻌﻠﻭﻤﺎﺘﻪ. ﻭﻗﺩ ﻜﺎﻥ ﻫﻨﺎﻙ ﻨﺘﺎﺌﺞ ﺃﺨﺭﻯ ﻟﻠﻨﻬﻀﺔ ﺘﻤﺜﻠﺕ ﻓﻲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﺤﺘﻜﺎﺭ ﺍﻟﻜﻨﻴﺴﺔ ﻟﻠﻌﻠﻡ ﻭﻗﻴﺎﻡ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﺠﺎﻤﻌﺎﺕ ،ﻭﺘﺤﺭﺭ ﺍﻟﻌﻘل ﺍﻟﺒﺸﺭﻱ ﻤﻥ ﺍﻟﺨﺭﺍﻓﺎﺕ ﻭﻤﻥ ﺍﻟﻘﻴﻭﺩ ﻋﻠﻰ ﺤﺭﻴﺔ ﺍﻟﺘﻔﻜﻴﺭ ﻭﺍﻟﺒﺤﺙ ﻓﻅﻬﺭﺕ ﻤﺨﺘﺭﻋﺎﺕ ﻭﻜﺸﻭﻑ ﺠﻐﺭﺍﻓﻴﺔ ،ﻜﻤﺎ ﺃﺼﺒﺤﺕ ﻭﺴﺎﺌل ﺍﻟﺘﻌﻠﻴﻡ ﻓﻲ ﻤﺘﻨﺎﻭل ﺍﻟﻜﺜﻴﺭﻴﻥ ﺒﻌﺩ )(89 ﺍﺨﺘﺭﺍﻉ ﺍﻟﻁﺒﺎﻋﺔ ﻭﻜﺸﻑ ﺍﻟﻭﺭﻕ ،ﻓﻭﺠﺩ ﻨﻭﻉ ﻤﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻭﺤﺩﺓ ﺍﻟﻔﻜﺭ ﺒﻴﻥ ﺸﻌﻭﺏ ﻏﺭﺏ ﺃﻭﺭﺒﺎ . 87ﻤﺤﻤﻭﺩ ﻜﺎﻤل ﺍﻟﻨﺎﻗﺔ ،ﺩﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ /ﺘﺭﺠﻤﺔ ﺸﻜﺭﻱ ﻋﺒﺎﺱ ﺤﻠﻤﻲ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻭﻡ) .1996 ،ﺍﻟﻜﺘﺏ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺭﺍﺸﺩﻴﻥ (9 ، . 88ﺭﻭﻻﻥ ﻤﻭﺴﻨﻴﻴﺔ ،ﺘﺎﺭﻴﺦ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻌﺎﻡ /ﺘﻌﺭﻴﺏ ﻴﻭﺴﻑ ﺃﺴﻌﺩ ﺩﺍﻏﺭ ﻭﻓﺭﻴﺩ ﻡ.ﺩﺍﻏﺭ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ) .1969 ،ﺍﻟﺠﺯﺀ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻘﺭﻨﺎﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ :ﺍﻟﺘﺤﻭل ﺍﻟﻔﻜﺭﻱ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﻁﺭﺃ ﻋﻠﻲ ﺍﻟﺒﺸﺭﻴﺔ ﻁﻠﻭﻉ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺴﻴﻁﺭﺓ ﺃﻭﺭﻭﺒﺎ( . 89 .ﺴﺎﻋﺩ ﺍﺨﺘﺭﺍﻉ ﺍﻟﻤﻁﺒﻌﺔ ﻋﻠﻰ ﻨﺸﺭ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻬﻀﺔ ،ﻅﻠﺕ ﺍﻟﻜﺘﺏ ﺤﺘﻰ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ ﻗﻠﻴﻠﺔ ﻭﻤﺭﺘﻔﻌﺔ ﺍﻟﺜﻤﻥ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻗﺘﻨﺎﺀﻫﺎ ﺇﻻ ﺍﻷﻏﻨﻴﺎﺀ .ﻭﻤﻊ ﺤﺭﻜﺔ ﺍﻟﻨﻬﻀﺔ ﺩﻋﺕ ﺍﻟﻀﺭﻭﺭﺓ ﺇﻟﻰ ﺍﻟﺒﺤﺙ ﻋﻥ ﻁﺭﻴﻘﺔ ﺘﻭﻓﺭ ﺃﻜﺒﺭ ﻋﺩﺩ ﻤﻥ ﺍﻟﻜﺘﺏ ﺒﺘﻜﺎﻟﻴﻑ ﺃﻗل ،ﺤﻴﺙ ﻗﺒﺱ ﺍﻷﻭﺭﺒﻴﻭﻥ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺼﻴﻨﻴﺔ ﻟﻠﻁﺒﻊ )ﺒﺎﺴﺘﻌﻤﺎل ﺃﻟﻭﺍﺡ ﺨﺸﺒﻴﺔ ﻭﺤﻔﺭ ﺍﻟﺤﺭﻭﻑ ﻋﻠﻴﻬﺎ( ،ﺜﻡ ﺍﻫﺘﺩﻯ ﺍﻷﻟﻤﺎﻨﻲ "ﻴﻭﺤﻨﺎ ﻜﻭﺘﻨﺒﺭﻍ" )(1468-1400ﻡ ﺇﻟﻰ ﺼﻨﻊ ﺃﻭل ﺁﻟﺔ ﻁﺒﻊ ﺨﺸﺒﻴﺔ ﺤﻭﺍﻟﻲ ﺴﻨﺔ 1455ﻡ ﺘﻌﻤل ﺒﺎﻟﻴﺩ ،ﻭﺘﺴﺘﻌﻤل ﺤﺭﻭﻓﺎ ﻤﺘﻨﻘﻠﺔ ﻤﻥ ﺍﻟﻤﻌﺩﻥ ،ﻭﻤﻥ ﺃﻟﻤﺎﻨﻴﺎ ﺍﻨﺘﺸﺭ ﻫﺫﺍ ﺍﻻﺨﺘﺭﺍﻉ ﺒﺴﺭﻋﺔ ،ﻭﺃﺴﻬﻡ ﺒﻘﺴﻁ ﻜﺒﻴﺭ ﻓﻲ ﻨﺸﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻋﻠﻰ ﺃﻭﺴﻊ ﻨﻁﺎﻕ ﻭﺘﻌﻤﻴﻡ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻬﻀﺔ ﺃﻨﻅﺭ: ﺍﻷﺴﺘﺎﺫ ﺯﻴﻨﻭ ،ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﻤﺎﺭﺱ ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: http://www.madariss.fr/HG/1ere/zino/h2.htm#d ﻭﺒﺫﻟﻙ ﺸﻬﺩ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻨﻬﺎﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺫﻱ ﻋﺭﻓﺘﻪ ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻭﺒﺩﺍﻴﺔ ﺘﻤﺘﻊ ﺍﻟﻔﺭﺩ ﺒﺤﺭﻴﺘﻪ ﻭﺸﺨﺼﻴﺘﻪ ،ﻭﺠﺎﺀﺕ ﺍﻟﻨﻬﻀﺔ ﺒﻤﻔﺎﻫﻴﻡ ﺠﺩﻴﺩﺓ ﻭﺃﺭﺍﺀ ﺃﺤﺩﺜﺕ ﺘﻐﻴﺭﺍﺕ ﺠﺫﺭﻴﺔ ﺘﺴﻠﻠﺕ ﺇﻟﻰ ﻤﺨﺘﻠﻑ ﺍﻟﻘﻁﺎﻋﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ. )(90 ﺘﺭﻙ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺘﺭﺍﺜﹰﺎ ﻓﻜﺭﻴﹰﺎ ﻭﻓﻨﻴ ﹰﺎ ﻤﺎ ﻴﺯﺍل ﻤﻬﻤ ﹰﺎ ﺇﻟﻰ ﻴﻭﻤﻨﺎ ﻫﺫﺍ .ﻓﻤﻨﺫ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺃﺨﺫ ﺍﻟﻌﻠﻤﺎﺀ ﻴﺴﺘﺨﺩﻤﻭﻥ ﻤﻨﺎﻫﺞ ﺫﻟﻙ ﺍﻟﻌﺼﺭ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺘﺤﺭﻱ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﺒﺤﺙ ﻋﻨﻬﺎ ،ﺤﺘﻰ ﻋﻨﺩﻤﺎ ﻜﺎﻨﻭﺍ ﻻ ﻴﺸﺎﺭﻜﻭﻥ ﻓﻲ ﺃﻓﻜﺎﺭ ﺇﻨﺴﺎﻨﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻭﺭﻭﺤﻬﻡ ﻓﻔﻲ ﺍﻷﺩﺏ ﻴﺤﺎﻭل ﺍﻟﻜﺘﺎﺏ، ﻤﻨﺫ ﻋﺩﺓ ﻗﺭﻭﻥ ﻤﺤﺎﻜﺎﺓ ﻤﺅﻟﻔﺎﺕ ﻟﻜﺘﺎﺏ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﺃﻤﺜﺎل ﺒﺘﺭﺍﺭﻙ ﻭﺒﻭﻜﺎﺘﺸﻴﻭ ،ﻭﺘﻁﻭﻴﺭ )(91 ﺃﻋﻤﺎﻟﻬﻡ ﻗﻴﺎﺴﹰﺎ ﻋﻠﻴﻬﺎ. ﻭﻤﺎ ﻴﺯﺍل ﺘﺄﺜﻴﺭ ﺭﺴﺎﻤﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻭﻨﺤﺎﺘﻴﻪ ﻭﻤﻌﻤﺎﺭﻴﺔ ﻗﻭﻴﹰﺎ ﺒﺸﻜل ﺨﺹ .ﻓﻘﺩ ﻭﻀﻊ ﻓﻨﺎﻨﻭ ﻓﻠﻭﺭﻨﺴﺎ ﻭﺭﻭﻤﺎ ﻤﻌﺎﻴﻴﺭ ﺜﺎﺒﺘﺔ ﻟﻠﺘﺼﻭﻴﺭ ﺍﻟﺘﺸﻜﻴﻠﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻐﺭﺒﻲ .ﻭﻴﺴﺎﻓﺭ ﺍﻟﺭﺴﺎﻤﻭﻥ ،ﻤﻨﺫ ﻤﺌﺎﺕ ﺍﻟﺴﻨﻴﻥ ،ﺇﻟﻰ ﻓﻠﻭﺭﻨﺴﺎ ﻟﻴﻤﺘﻌﻭﺍ ﻋﻴﻭﻨﻬﻡ ﺒﺭﺅﻴﺔ ﺍﻟﻠﻭﺤﺎﺕ ﺍﻟﺠﺼﻴﺔ )ﺍﻟﻔﺭﻴﺴﻜﺎﺕ( ﺍﻟﺘﻲ ﺃﺒﺩﻋﺘﻬﺎ ﺭﻴﺸﺔ ﺠﻴﻭﺘﻭ ﻭﻤﺎﺴﺎﺸﻴﻭ ،ﻭﻴﺯﻭﺭﻭﻥ ﺭﻭﻤﺎ ﻟﺩﺭﺍﺴﺔ ﺼﻭﺭ ﺭﻓﺎﺌﻴل ﻭﻤﺎﻴﻜل ﺃﻨﺠﻠﻭ .ﻭﺃﻟﻬﻤﺕ ﺃﻋﻤﺎل ﺩﻭﻨﺎﺘﻠﻠﻭ ﻭﻤﺎﻴﻜل ﺃﻨﺠﻠﻭ ﺍﻟﻨﺤﺎﺘﻴﻥ ﻷﺠﻴﺎل ﻋﺩﻴﺩﺓ .ﻭﻤﺎ ﺘﺯﺍل ﺍﻟﻤﺒﺎﻨﻲ ﺍﻟﺸﻬﻴﺭﺓ ﻟﺒﺭﻭﻨﻠﺴﻜﻲ ،ﻭﻏﻴﺭﻩ ﻤﻥ ﻤﻌﻤﺎﺭﻴﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﺘﻌﺩ ﻨﻤﺎﺫﺝ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻬﻨﺩﺴﻴﻥ ﺍﻟﻤﻌﻤﺎﺭﻴﻴﻥ. ﻭﻤﻨﺫ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻻ ﻴﺯﺍل ﻫﻨﺎﻙ ﺃﻴﻀﺎﺹ ﺃﻨﺎﺱ ﻴﻌﺩﻭﻥ ﺍﻟﺠﺭﺃﺓ ﺍﻟﻔﻜﺭﻴﺔ ﻟﺭﺠﺎل ﺃﻤﺜﺎل ﺒﺘﺭﺍﺭﻙ ﻭﺃﺭﺍﺯﻤﺱ ﻤﺼﺩﺭ ﺇﻟﻬﺎﻡ ﻟﻬﻡ .ﻟﻘﺩ ﺒﺩﺍ ﺯﻋﻤﺎﺀ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻭﻜﺄﻨﻬﻡ ﻗﺩ ﺤﻁﻤﻭﺍ ﺍﻟﻘﻴﻭﺩ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺩﺨﻠﻭﺍ ﻋﻭﺍﻟﻡ ﺠﺩﻴﺩﺓ. 90 91 .ﺠﻭﻥ ﻫﺎﻤﺭﺘﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ /ﺘﺭﺠﻤﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺘﺭﺠﻤﺔ ﺒﻭﺯﺍﺭﺓ ﺍﻟﻤﻌﺎﺭﻑ– .ﺍﻟﻘﺎﻫﺭﺓ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( . .ﺠﻔﺭﻱ ﺒﺭﻭﻥ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﻋﻠﻲ ﺍﻟﻤﺯﺭﻭﻗﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﻋﻤﺎﻥ :ﺍﻷﻫﻠﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ.2006 ، ﺹ579 ﻭﺭﺒﻤﺎ ﻟﻴﺱ ﺒﻤﺤﺽ ﺍﻟﻤﺼﺎﺩﻓﺔ ﺃﻥ ﺒﻌﻀﹰﺎ ﻤﻥ ﻜﺒﺎﺭ ﺍﻟﻤﻜﺘﺸﻔﻴﻥ ﺍﻟﺠﻐﺭﺍﻓﻴﻴﻥ ،ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻭﺃﻭﺍﺌل ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ﻜﺎﻨﻭﺍ ﺇﻴﻁﺎﻟﻴﻴﻥ ،ﺴﺒﻕ ﻟﻬﻡ ﺃﻥ ﻨﻬﻠﻭﺍ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺘﺭﺍﺙ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ. )(92 ﻓﻜﺭﻴﺴﺘﻭﻓﺭ ﻜﻭﻟﻤﺒﻭﺱ ،ﻤﺜﻼﹰ ،ﻜﺎﻥ ﺒﺤﺎﺭﹰﺍ ﻤﻥ ﺠﻨﻭﻩ ﻭﺨﺒﻴﺭﹰﺍ ﺒﺎﻟﻤﻼﺤﺔ ﺍﻟﺒﺤﺭﻴﺔ ﻭﻗﺩ ﺍﺴﺘﺸﺎﺭ -ﻤﻥ ﺃﺠل ﺭﺤﻠﺘﻪ ﺍﻟﺒﺤﺭﻴﺔ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ -ﺍﻟﻌﻠﻤﺎﺀ ﺃﻨﻔﺴﻬﻡ ﺍﻟﺫﻴﻥ ﺩﺭﺴﻭﺍ ﺍﻟﺭﻴﺎﻀﻴﺎﺕ ﻟﻠﻤﻬﻨﺩﺱ ﺍﻟﻤﻌﻤﺎﺭﻱ ﻓﻴﻠﻴﺒﻭ ﺒﺭﻭﻨﻠﺴﻜﻲ ﻭﻜﺎﻥ ﺸﺄﻨﻪ ﺸﺄﻥ ﻤﻜﺘﺸﻔﻴﻥ ﺠﻐﺭﺍﻓﻴﻴﻥ ﺇﻴﻁﺎﻟﻴﻴﻥ ﺁﺨﺭﻴﻥ ﻫﻡ ﺠﻭﻥ ﻜﺎﺒﻭﺕ ﻭﺠﻭﻓﺎﻥ ﻴﺩﺍ ﻓﻴﺭﺍﺘﺯﺍﻨﻭ ﻭﺃﻤﻴﺭﻴﻐﻭ ﻓﺴﺒﻭﺘﺸﻲ ،ﺭﺍﻏﺒﹰﺎ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺒﻤﻐﺎﻤﺭﺍﺕ ﻀﺨﻤﺔ ﻹﺤﺭﺍﺭ ﻨﺘﺎﺌﺞ ﻟﻡ ﻴﺴﺒﻕ ﻟﻠﻨﺎﺱ ﺃﻥ ﺤﻤﻠﻭﺍ ﺒﻬﺎ .ﻭﺒﻤﻌﻨﻰ ﺁﺨﺭ ﻓﺈﻥ ﻭﺼﻭل ﻜﻭﻟﻤﺒﻭﺱ ﺇﻟﻰ ﺃﻤﺭﻴﻜﺎ ﺴﻨﺔ 1492ﻡ ﻜﺎﻥ ﻤﻥ ﺃﻋﻅﻡ ﺇﻨﺠﺎﺯﺍﺕ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ. )(93 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻅﻬﺭﺕ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻜﻤﺤﺎﻭﻟﺔ ﻟﻠﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺠﻤﺭﻜﻴﺔ ﺍﻟﻔﺎﺩﺤﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻔﺭﻀﻬﺎ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﺤﺎﻜﻤﺔ ﻓﻲ ﻤﺼﺭ ﻭﺍﻟﺸﺎﻡ ﻋﻠﻰ ﺍﻟﺴﻠﻊ ﺍﻟﺸﺭﻗﻴﺔ ﻋﻨﺩ ﻤﺭﻭﺭﻫﺎ ﻓﻲ ﺃﺭﺍﻀﻲ ﻫﺫﻴﻥ ﺍﻟﻘﻁﺭﻴﻥ ،ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﻀﺭﺏ ﺍﻻﺤﺘﻜﺎﺭ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻤﺎﺭﺴﻪ ﺘﺠﺎﺭ ﺠﻤﻬﻭﺭﻴﺔ ﺍﻟﺒﻨﺩﻗﻴﺔ ﻓﻲ ﻨﻘل ﺍﻟﻤﺘﺎﺠﺭ ﺍﻟﺸﺭﻗﻴﺔ ﻤﻥ ﻤﻭﺍﻨﺊ ﻤﺼﺭ ﻭﺍﻟﺸﺎﻡ ﺇﻟﻰ ﺃﻭﺭﺒﺎ ﻟﺤﺭﻤﺎﻥ ﻫﺫﻩ ﺍﻟﺠﻤﻬﻭﺭﻴﺔ ﻤﻥ ﻤﺼﺎﺩﺭ -1 92 .ﺁﻥ ﺠﺭﺍﻨﺕ ،ﻫﺎﺭﻭﻟﺩ ﺘﻤﺒﺭﻟﻲ ،ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﻭﺍﻟﻌﺸﺭﻴﻥ ) /(1950-1789ﺘﺭﺠﻤﺔ ﺒﻬﺎﺀ ﻓﻬﻤﻲ، ﺃﺤﻤﺩ ﻋﺯﺕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ،ﺍﻟﻘﺎﻫﺭﺓ.1985 ،ص 38 93 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ .1999 ،ﺹ86 )(94 ﺜﺭﺍﺌﻬﺎ ﻭﻗﻭﺘﻬﺎ، ﺯﺩ ﻋﻠﻰ ﺍﻟﻭﻓﻴﺭﺓ ﻭﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺭﻏﺒﺔ ﻓﻲ ﺘﺤﻭﻴل ﺴﻜﺎﻥ ﺍﻟﺒﻼﺩ ﺍﻟﺘﻲ ﻴﺘﻡ ﺍﻜﺘﺸﺎﻓﻬﺎ ﺇﻟﻰ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻟﻀﺭﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻀﺭﺒﺔ ﺃﺨﻴﺭﺓ .ﻭﻟﻤﺎ ﺒﺩﺕ ﺘﺒﺎﺸﻴﺭ ﻜﺸﻑ ﺍﻷﻤﺭﻴﻜﺘﻴﻥ ﻜﺎﻥ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﺫﻫﺏ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻷﺤﺠﺎﺭ ﺍﻟﻜﺭﻴﻤﺔ ﻭﺍﻟﻌﺒﻴﺩ ﻫﺩﻓﹰﺎ ﺭﺌﻴﺴﻴﹰﺎ ﻟﻠﻤﻐﺎﻤﺭﺍﺕ ﺍﻷﺴﺒﺎﻨﻴﺔ .ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻟﻘﺩ ﺍﺴﺘﻐﺭﻕ ﺍﻷﻭﺭﺒﻴﻭﻥ ﻓﻲ ﺃﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ ﺍﺴﺘﻐﺭﺍﻗ ﹰﺎ ﻀﺎﺤﻜﺎﹰ، ﻓﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺯﻴﺎﺩﺓ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ )(95 ﺒﻌﺩ ﻤﺎ ﺘﺭﺍﻤﺕ ﺇﻟﻰ ﻤﺴﺎﻤﻊ ﺍﻟﻜﺜﻴﺭﻴﻥ ﺁﺨﺒﺎﺭ ﺍﻟﺭﺤﻼﺕ ﺍﻟﻁﻭﻴﻠﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻌﺎ ﺒﻌﺽ ﺍﻟﻤﻐﺎﻤﺭﻴﻥ ﺍﻷﻭﺭﻭﺒﻴﻭﻥ ﻓﻲ ﺁﺴﻴﺎ ﻤﺎ ﻟﻤﺴﻭﻩ ﻤﻥ ﻤﺼﺎﺩﺭ ﺍﻟﺭﺨﺎﺀ ﻭﺍﻟﺜﺭﺍﺀ ﻓﻲ ﻫﺫﻩ ﺍﻟﺒﻼﺩ .ﻤﻤﺎ ﺃﻟﻬﺏ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﻨﺎﺱ ﻭﺒﺨﺎﺼﺔ ﺍﻟﺫﻴﻥ ﻓﻲ ﺒﺤﺜﻬﻡ ﻋﻥ ﺍﻟﺭﺯﻕ ﺍﻟﻭﻓﻴﺭ ﻻ ﻴﺴﺘﺸﻌﺭﻭﻥ ﺨﻭﻓﺎﹰ ،ﻭﺍﻟﺫﻴﻥ ﺘﻐﻠﺏ ﻋﻠﻴﻬﻡ ﺭﻭﺡ ﺍﻟﻤﻐﺎﻤﺭﺓ ﻭﺤﺏ ﺍﻻﺴﺘﻁﻼﻉ. ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻋﻭﺍﻤل ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ )ﻅﻬﻭﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻭﻁﻨﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ،ﺍﻟﻌﻭﺍﻤل ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻷﺤﻼﻡ ﻟﺼﻠﻴﺒﻴﺔ، ﺍﻟﻌﺎﻤل ﺍﻻﻗﺘﺼﺎﺩﻱ ،ﺃﺜﺭ ﺍﻟﻨﻬﻀﺔ( -ﺍﻟﻜﺸﻭﻑ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﻭﻨﻅﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ -ﺍﻟﻜﺸﻭﻑ ﺍﻷﺴﺒﺎﻨﻴﺔ )ﻜﺭﻴﺴﺘﻭﻑ ﻜﻭﻟﻤﺒﻭﺱ -ﻜﺸﻑ ﺍﻟﻤﻜﺴﻴﻙ ،ﺃﻤﺭﻴﻜﺎ ﺍﻟﻭﺴﻁﻰ -ﺒﻴﺭﻭ( -ﺭﺤﻠﺔ ﻤﺎﺠﻼﻥ ﺤﻭل ﺍﻟﻌﺎﻟﻡ )ﺍﻟﻤﺸﺭﻭﻉ ،ﺍﻟﺭﺤﻠﺔ ،ﺍﻟﻨﺘﺎﺌﺞ( -ﺍﻟﻜﺸﻭﻑ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ -ﺍﻟﻜﺸﻭﻑ ﺍﻟﻔﺭﻨﺴﻴﺔ -ﺍﻟﻜﺸﻭﻑ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ -ﻨﺘﺎﺌﺞ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ. )(96 ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺨﺭﻭﺝ ﻤﻨﻪ ﻤﻭﻀﻭﻋﺎﺕ ﻤﺨﺘﻠﻔﺔ ﻭﻫﻭ ﺃﺴﺎﺱ ﺍﻟﺘﻐﻴﺭﺍﺕ ﺍﻟﻜﺒﺭﻯ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ،ﻭﺘﻌﺩ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺃﻫﻡ ﻨﺘﻴﺠﺔ ﻋﻤﻠﻴﺔ ﻟﻠﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ،ﻓﻘﺩ ﺤﻘﻘﺕ ﻫﺫﻩ . 94ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻁﺭﻴﻕ ،ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻨﻭﺍﺭ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﻤﺅﺘﻤﺭ ﻓﻴﻴﻨﺎ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ ،1974 ،ص 65 .95ﺃﺤﻤﺩ ﻴﻭﺴﻑ ،ﻤﺤﻤﺩ ﺯﺒﺎﺭﺓ ،ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭﺍ ﺍﻟﻤﺼﺭﻴﺔ.1989 ،ﺹ98 . 96ﻨﺒﻴل ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺇﻨﺠﻠﺘﺭﺍ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ- ،ﺩﻤﻴﺎﻁ :ﻜﻠﻴﺔ ﺁﺩﺍﺏ ﺩﻤﻴﺎﻁ) ،ﻤﻨﺸﻭﺭﺓ ﺒﺎﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺤﺭﺓ: ﻭﻴﻜﻴﺒﻴﺩﻴﺎ (http://ar.wikipedia ﺍﻟﻜﺸﻭﻑ ﻜﺸﻑ ﺍﻷﻤﺭﻴﻜﺘﻴﻥ ﻭﻜﺸﻑ ﺍﻟﻁﺭﻴﻕ ﺍﻟﺒﺤﺭﻱ ﻤﻥ ﺃﻭﺭﺒﺎ ﺇﻟﻰ ﺍﻟﻬﻨﺩ ﺤﻭل ﺭﺃﺱ ﺍﻟﺭﺠﺎﺀ ﺍﻟﺼﺎﻟﺢ ﺴﻨﺔ .1498ﻭﻓﻲ ﺃﺜﻨﺎﺀ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻗﺒل ﺤﺭﻜﺔ ﺍﻟﻜﺸﻑ ﻜﺎﻨﺕ ﻤﻌﻠﻭﻤﺎﺕ ﺃﻫل ﺃﻭﺭﺒﺎ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻀﺌﻴﻠﺔ ﻭﻻ ﺘﺘﺠﺎﻭﺯ ﻤﻌﺭﻓﺔ ﺍﻟﺴﻭﺍﺤل ﺍﻟﺸﻤﺎﻟﻴﺔ ﻤﻥ ﻗﺎﺭﺓ ﺇﻓﺭﻴﻘﻴﺎ ﻭﺠﺯﹰﺍ ﺼﻐﻴﺭﹰﺍ ﻤﻥ ﺴﺎﺤﻠﻬﺎ ﺍﻟﺸﻤﺎﻟﻲ ﺍﻟﻐﺭﺒﻲ .ﻭﺴﺎﺩﺕ ﺍﻟﺨﺭﺍﻓﺎﺕ ﻭﺍﻷﺴﺎﻁﻴﺭ ﻋﻥ ﺍﻷﺭﺽ ﻤﻨﺒﺴﻁﺔ ﻤﺭﻜﺯﻫﺎ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ﻴﺤﻴﻁ ﺒﻪ ﺍﻟﺒﺤﺭ ،ﻜﻤﺎ ﺃﻥ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﻭﺍﻟﺒﺤﺎﺭ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻤﺄﻭﻱ ﺍﻟﺸﻴﺎﻁﻴﻥ ﻭﺍﻟﺠﻥ ﻭﺍﻟﻭﺤﻭﺵ ،ﻭﻟﻴﺱ ﺒﺎﺴﺘﻁﺎﻋﺔ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﺤﺎﻭل ﺍﺴﺘﻜﺸﺎﻑ ﻤﺎ ﻓﻴﻪ ﺃﻭ ﻤﺎ ﺒﻌﺩﻩ) .(97ﻓﻘﺩ ﺴﺎﺩ ﺍﻻﻋﺘﻘﺎﺩ ﺒﻭﺠﻭﺩ ﺼﺨﻭﺭ ﻓﻲ ﺍﻟﺒﺤﺭ ﺘﺠﺫﺏ ﺇﻟﻴﻬﺎ ﺍﻟﺴﻔﻥ ﺇﺫﺍ ﻤﺎ ﺍﻗﺘﺭﺒﺕ ﻤﻨﻬﺎ ،ﻭﺃﻥ ﻓﻲ ﺘﻠﻙ ﺍﻟﺼﺨﻭﺭ ﻗﻭﺓ ﺨﺎﺭﻗﺔ ﺘﻤﻜﻨﻬﺎ ﻤﻥ ﺍﻗﺘﻼﻉ ﻤﺴﺎﻤﻴﺭ ﺘﻠﻙ ﺍﻟﺴﻔﻥ ﻭﺇﻏﺭﺍﻗﻬﺎ. )(98 ﻭﻤﺎ ﻤﻥ ﺸﻙ ﺃﻥ ﻫﺫﻩ ﺍﻟﺘﺼﻭﺭﺍﺕ ﻜﺎﻨﺕ ﺨﺎﻁﺌﺔ ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻥ ﺨﺭﺍﻓﺎﺕ ﺍﺸﺘﻤﻠﺕ ﻋﻠﻰ ﻋﻨﺼﺭ ﺍﻟﺘﺨﻭﻴﻑ ،ﺇﻻ ﺃﻨﻬﺎ ﻓﻲ ﺍﻟﻭﻗﺕ ﻋﻴﻨﻪ ﻜﺎﻨﺕ ﺘﺤﺘﻭﻱ ﻋﻠﻰ ﻋﻨﺼﺭ ﺍﻟﺘﺸﻭﻴﻕ ﺍﻟﺫﻱ ﺸﺠﻊ ﺍﻟﻤﻐﺎﻤﺭﻴﻥ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺒﻤﻐﺎﻤﺭﺍﺕ ﻓﻲ ﺘﻠﻙ ﺍﻟﺒﺤﺎﺭ ﻤﻥ ﺃﺠل ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻤﺠﻬﻭل ،ﺨﺎﺼﺔ ﻫﺫﻩ ﺍﻟﺨﺭﺍﻓﺎﺕ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺴﺎﺌﺩﺓ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻋﻥ ﺍﻟﺠﺒﺎل ﺍﻟﺘﻲ ﺘﺸﺞ ﻤﻨﻬﺎ ﺃﻨﻭﺍﺭ ﺍﻷﺤﺠﺎﺭ ﺍﻟﻜﺭﻴﻤﺔ ﻭﺍﻷﻨﻬﺎﺭ ﻼ ﻫﺎﻤﹰﺎ ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻟﺠﻬل ﺍﻟﺘﻲ ﺘﺠﺭﻱ ﻋﻠﻰ ﺃﺭﺽ ﻤﻥ ﺫﻫﺏ .ﻭﺒﺫﻟﻙ ﻜﺎﻨﺕ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻑ ﻋﺎﻤ ﹰ ﻭﺍﻟﺨﺭﺍﻓﺎﺕ ﻭﺍﻟﺘﺒﺤﺭ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻠﻙ ﻭﺘﻐﻠﻐﻠﻪ ﻓﻲ ﺃﻨﺤﺎﺀ ﺍﻟﻌﺎﻟﻡ. )(99 . 97ﺃﺸﺭﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻗﺭﺍﺀﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﻭﺤﻀﺎﺭﺓ ﺃﻭﺭﺒﺎ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ– .ﺍﻟﻁﺒﻌﺔ ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﺸﺭﻜﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻹﻟﻜﺘﺭﻭﻨﻴﺔ ﺍﻟﻌﺭﺒﻲ .2008 ،ﺹ) 39ﺴﻠﺴﺔ ﺍﻟﻤﺅﺭﺥ ﺍﻟﺼﻐﻴﺭ.(4 ، ﻋﺒﺎﺭﺓ ﻋﻥ ﻜﺘﺎﺏ ﺠﻴﺏ ﻴﺘﻀﻤﻥ ﺃﺤﺩﺍﺙ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻤﻭﺜﻘﺔ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ ،ﻜﺘﺎﺏ ﻭﻜﺎﺘﺒﺎﺕ ﻤﻌﺭﻭﻓﻭﻥ ﻴﺘﺤﺩﺜﻭﻥ ﻓﻲ ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ ،ﻋﻥ ﻤﺨﺘﻠﻑ ﻨﻭﺍﺤﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ،ﻤﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺇﻟﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺃﺭﻗﺎﻡ ﻭﺤﻘﺎﺌﻕ ،ﻤﻊ ﺭﺴﻭﻡ ﺒﻴﺎﻨﻴﺔ ﻤﻤﺘﻌﺔ ﻟﺘﻁﻭﺭﺍﺘﻬﺎ ﺍﻟﺯﻤﻨﻴﺔ. at: 2009 January in 20 -available intervention", Swedish War- Years, Thirty . 98 ‐1 (http://www.experincefestival.com/a/Thirty_Years_War/id/385103) . 99ﻴﺴﺭﻱ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﻟﺠﻭﻫﺭﻱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺩﺭﺍﺴﺔ ﻟﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻟﺘﻁﻭﺭ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺠﻐﺭﺍﻓﻲ– . .1965ﺹ 93 ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ، ﻭﻻ ﻴﻌﻨﻲ ﻫﺫﺍ ﺃﻥ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻟﻡ ﺘﻌﺭﻑ ﻓﻲ ﺍﻟﺴﺎﺒﻕ ﺇﻻ ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﺤﺩﻴﺙ، ﻓﻘﺩ ﻗﺎﻡ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﺒﺭﺤﻼﺕ ﺒﺭﻴﺔ ﻭﺒﺤﺭﻴﺔ ﺇﻟﻰ ﻤﻨﺎﻁﻕ ﺃﻓﺭﻴﻘﻴﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻭﺍﻟﻬﻨﺩ ﻭﻭﺼﻠﻭﺍ ﺤﺘﻰ ﺍﻟﺼﻴﻥ .ﻭﺍﻟﻭﺍﻗﻊ ﺃﻥ ﺍﻟﻌﺭﺏ ﻗﺩ ﺴﺎﻫﻤﻭﺍ ﺃﻜﺜﺭ ﻤﻥ ﻏﻴﺭﻫﻡ ﻓﻲ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ ﻭﻓﻲ ﻤﺠﺎل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ،ﻭﻴﻌﺘﺒﺭ ﺍﻟﺸﺭﻴﻑ ﺍﻹﺩﺭﻴﺴﻲ ﻤﻥ ﺃﻫﻡ ﺍﻟﺠﻐﺭﺍﻓﻴﻴﻥ ﺍﻟﻌﺭﺏ ﻭﺒﻌﺩ ﻜﺘﺎﺒﻪ" :ﻨﺯﻫﺔ ﺍﻟﻤﺸﺘﺎﻕ ﻓﻲ ﺍﺨﺘﺭﺍﻕ ﺍﻵﻓﺎﻕ" ﻤﻥ ﺃﻓﻀل ﺍﻟﻜﺘﺏ ﺍﻟﺘﻲ ﺘﻨﺎﻗﺵ ﺠﻐﺭﺍﻓﻴﺔ ﺍﻟﻌﺎﻟﻡ. )(100 ﻟﻘﺩ ﻜﺎﻨﺕ ﺃﻭﺭﻭﺒﺎ ﻓﻲ ﺤﺎﺠﺔ ﺸﺩﻴﺩﺓ ﺇﻟﻰ ﺍﻟﺒﻬﺎﺭﺍﺕ ﻭﺍﻟﺘﻭﺍﺒل ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺴﺘﻭﺭﺩ ﻤﻥ ﺍﻟﺸﺭﻕ ﻭﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺼل ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﻁﺭﻴﻕ ﺍﻟﺨﻠﻴﺞ ﺍﻟﻌﺭﺒﻲ ،ﻭﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ ،ﻭﺍﻟﺒﺤﺭ ﺍﻷﺤﻤﺭ ،ﺜﻡ ﺩﻤﺸﻕ ﻭﺍﻟﻘﺎﻫﺭﺓ ﻭﺇﻟﻰ ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﻁﺭﻴﻕ ﺍﻟﻤﺩﻥ ﺍﻹﻴﻁﺎﻟﻴﺔ .ﻭﻗﺩ ﻓﻜﺭ ﺍﻷﻭﺭﻭﺒﻴﻴﻥ ﻓﻲ ﺇﻴﺠﺎﺩ ﻁﺭﻴﻕ ﺃﺨﺭ ﻴﺼﻠﻭﻥ ﻤﻥ ﺨﻼﻟﻪ ﺇﻟﻰ ﺍﻟﺸﺭﻕ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺇﻨﻬﺎﺀ ﻋﻤﻠﻴﺔ ﺍﺤﺘﻜﺎﺭ ﻫﺫﻩ ﺍﻟﺘﺠﺎﺭﺓ ﻤﻥ ﻗﺒل ﺍﻟﻤﻤﺎﻟﻴﻙ ﻓﻲ ﻤﺼﺭ ﻭﺍﻟﺒﻨﺩﻗﻴﺔ .ﻓﻤﻥ ﺍﻟﻤﺅﻜﺩ ﺃﻥ ﺍﻟﻌﻭﺍﻤل ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻗﺩ ﻟﻌﺒﺕ ﺩﻭﺭﹰﺍ ﻤﻬﻤ ﹰﺎ ﻓﻲ ﺩﻓﻊ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺇﻟﻰ ﺍﻷﻤﺎﻡ. )(101 ﻭﺃﻴﻀﹰﺎ ﻤﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺸﺠﻌﺕ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻭﺍﻷﺴﺒﺎﻥ ﺭﺤﻠﺔ ﻤﺎﺭﻜﻭﺒﻭﻟﻭ Marco Boloﻤﻥ 1271ﺇﻟﻰ 1291ﻭﻤﺎ ﻜﺘﺒﻪ ﻓﻲ ﻭﺼﻑ ﺍﻟﺼﻴﻥ ﻭﻤﺎ ﺘﺘﻤﺘﻊ ﺒﻪ ﻤﻥ ﺜﺭﻭﺍﺕ ﻭﺍﺴﻌﺔ ،ﻗﺩ ﺸﺠﻊ ﻫﺫﺍ 100 .ﻜﺎﻥ ﻟﻠﺭﺤﻼﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻬﺎ ﻭﺩﻭﻨﻬﺎ ﺍﻟﺭﺤﺎﻟﺔ ﺍﻟﺠﻐﺭﺍﻓﻴﻭﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺭﺍﺒﻊ ﻭﺍﻟﺨﺎﻤﺱ ﺍﻟﻬﺠﺭﻴﻴﻥ ﻤﻤﻴﺯﺍﺕ ﻭﺍﻀﺤﺔ ﻻﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﺍﻟﻤﺸﺎﻫﺩﺓ ﻭﺍﻟﺤﺱ ،ﻤﻤﺎ ﺤﻤل ﻫﺅﻻﺀ ﺍﻟﺭﺤﺎﻟﺔ ﻋﻠﻰ ﺘﺩﻭﻴﻥ ﻤﺸﺎﻫﺩﺍﺘﻬﻡ ﻤﻥ ﺨﻼل ﺃﺴﻔﺎﺭﻫﻡ ﻭﺘﻨﻘﻼﺘﻬﻡ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻭ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻭ ﺍﻟﺘﺠﺎﺭﻴﺔ ،ﻭﺴﺎﻋﺩﻫﻡ ﻋﻠﻰ ﺫﻟﻙ ﺍﺘﺴﺎﻉ ﻻ ﺇﻟﻰ ﻭﺴﻁ ﺭﻗﻌﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻲ ﺍﻤﺘﺩﺕ ﻤﻥ ﺍﻟﺼﻴﻥ ﺸﺭﻗﹰﺎ ﺇﻟﻰ ﺴﻭﺍﺤل ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﻏﺭﺒﹰﺎ ﻭﻤﻥ ﻭﺴﻁ ﺃﻭﺭﻭﺒﺎ ﺸﻤﺎ ﹰ ﺃﻓﺭﻴﻘﻴﺎ ﺠﻨﻭﺒﺎﹰ ،ﻭﻤﻥ ﺃﺸﻬﺭ ﻫﺅﻻﺀ ﺍﻟﺭﺤﺎﻟﺔ ﺍﻟﻤﺴﻌﻭﺩﻱ ﻭﺃﺒﻥ ﻓﻀﻼﻥ ﻭﺍﻟﻤﻘﺩﺴﻲ ﻭﺍﺒﻥ ﺤﻭﻗل ﻭﻨﺎﺼﺭ ﺨﺴﺭﻭ ،ﻭﻗﺩ ﺴﺎﻫﻡ ﻫﺅﻻﺀ ﻓﻲ ﺇﺜﺭﺍﺀ ﺍﻟﻔﻜﺭ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻤﻥ ﺨﻼل ﺇﻨﺘﺎﺠﻬﻡ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻤﺘﻨﻭﻉ ،ﺴﻭﺍﺀ ﻜﺎﻥ ﺫﻟﻙ ﻓﻲ ﻤﺠﺎل ﺍﻟﺠﻐﺭﺍﻓﻴﺎ ﺍﻟﻭﺼﻔﻴﺔ ﺃﻭ ﺘﺄﻟﻴﻑ ﺍﻟﻤﻌﺎﺠﻡ ﻭﺍﻟﻤﻭﺴﻭﻋﺎﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ،ﺃﻭ ﺭﺴﻡ ﺍﻟﺨﺭﺍﺌﻁ ﻭﺇﻨﺘﺎﺝ ﺍﻷﻁﺎﻟﺱ ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﺭﺍﺠﻊ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻤﻤﺘﺎﺯﺓ ﻟﻠﺩﻜﺘﻭﺭ ﺨﻠﻴﻑ ﻏﺭﺍﻴﺒﺔ ﻭﺍﻟﺘﻲ ﺘﺒﺭﺯ ﺩﻭﺭ ﻫﺅﻻﺀ ﺍﻟﺭﺤﺎﻟﺔ ﻓﻲ ﺇﺜﺭﺍﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ﺍﻹﺴﻼﻤﻲ ﺒﺎﻟﻤﻌﺎﺭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺍﻟﻤﺘﻌﺩﺩﺓ. ﺨﻠﻴﻑ ﻤﺼﻁﻔﻰ ﻏﺭﺍﺒﻴﺔ" ،ﺍﻟﺭﺤﻼﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺭﺍﺒﻊ ﻭﺍﻟﺨﺎﻤﺱ ﺍﻟﻬﺠﺭﻴﻴﻥ" -ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ -ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ :ﻤﺎﺭﺱ .2009ﺹ .( www.historicalkan.co.nr) 13-8 101 .ﻤﺎﺭﻜﻭﺒﻭﻟﻭ )1324-1254ﻡ( ﺘﺎﺠﺭ ﻭﺭﺤﺎﻟﺔ ﺇﻴﻁﺎﻟﻲ .ﺃﻟﻑ ﻜﺘﺎﺒﹰﺎ ﺃﻋﻁﻰ ﺍﻷﻭﺭﻭﺒﻴﻴﻥ ﻤﻥ ﺨﻼﻟﻪ ﺒﻌﺽ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻷﻭﻟﻴﺔ ﻋﻥ ﺍﻟﺼﻴﻥ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺴﻤﻰ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻜﺎﺜﺎﻱ .ﻭﻟﺩ ﻤﺎﺭﻜﻭ ﺒﻭﻟﻭ ﻓﻲ ﺍﻟﺒﻨﺩﻗﻴﺔ ﻭﻜﺎﻥ ﻭﺍﻟﺩﻩ ﻨﻴﻜﻭﻟﻭ ﺒﻭﻟﻭ ﺘﺎﺠﺭﺍﹰ ،ﻭﻗﺩ ﺘﻭﻓﻴﺕ ﻭﺍﻟﺩﺘﻪ ﻭﻫﻭ ﻻ ﻴﺯﺍل ﺼﺒﻴﹰﺎ ﻴﺎﻓﻌﹰﺎ ﻭﻓﻲ ﻋﺎﻡ 1271ﻡ ﺴﺎﻓﺭ ﻫﻭ ﻭﻭﺍﻟﺩﻩ ﻭﻋﻤﻪ ﺒﺤﺭﹰﺍ ﻤﻥ ﺍﻟﺒﻨﺩﻗﻴﺔ ﺇﻟﻰ ﻋﻜﺎ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ،ﻭﻤﻥ ﻫﻨﺎﻙ ﺒﺭﹰﺍ ﺇﻟﻰ ﻗﺼﺭ ﻗﺒﻼﻱ ﺨﺎﻥ )ﺤﺎﻜﻡ ﻤﻐﻭﻟﻲ( ﻓﻲ ﺸﺎﻨﺠﺩﻭ .ﻟﻘﺩ ﻗﺩﺭ ﻗﺒﻼﻱ ﺨﺎﻥ ﺘﺠﺭﺒﺔ ﻀﻴﻭﻓﺔ ﻭﻋﻠﻤﻬﻡ .ﻭﻜﺎﻥ ﻤﺎﺭﻜﻭ ﻴﻌﺭﻑ ﺃﺭﺒﻊ ﻟﻐﺎﺕ. ﺍﻟﻌﻤل ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﻐﺎﻤﺭﻴﻥ ﻤﻥ ﺃﺠل ﺍﻟﻘﻴﺎﻡ ﺒﺭﺤﻼﺕ ﺍﺴﺘﻜﺸﺎﻓﻴﺔ .ﻭﻗﺩ ﺴﺎﻋﺩ ﺍﻟﺸﻌﻭﺭ ﺍﻟﻘﻭﻤﻲ ﻓﻲ ﺍﺴﺒﺎﻨﻴﺔ ﻭﺍﻟﺒﺭﺘﻐﺎل ﻋﻠﻰ ﺍﻟﺘﻭﺴﻊ ﺍﻟﺨﺎﺭﺠﻲ ﻭﺘﻨﻔﻴﺫ ﻫﺫﻩ ﺍﻟﺴﻴﺎﺴﺔ ﻓﻲ ﻅل ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ، ﻼ ﺠﻌﻠﺕ ﺸﻌﺎﺭﻫﺎ ﻀﺭﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻏﺭﺏ ﺇﻓﺭﻴﻘﻴﺎ ،ﻓﺎﻟﻌﻭﺍﻤل ﺍﻟﺩﻴﻨﻴﺔ ﻜﺎﻨﺕ ﺒﺎﺭﺯﺓ ﻓﺎﻟﺒﺭﺘﻐﺎل ﻤﺜ ﹰ ﺠﺩﹰﺍ ﻓﻲ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ. )(102 ﻋﻭﺍﻤل ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺃﺭﺴﻠﻪ ﻗﺒﻼﻱ ﺨﺎﻥ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺠﻭﻻﺕ ﻓﻲ ﺃﻨﺤﺎﺀ ﻤﻤﻠﻜﺘﻪ .ﻭﻓﻲ ﻋﺎﻡ 1292ﻡ ﺒﺩﺃﻭﺍ ﺭﺤﻠﺔ ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﺍﻟﺒﻨﺩﻗﻴﺔ ﺤﻴﺙ ﻭﺼﻠﻭﺍ ﺇﻟﻴﻬﺎ ﻋﺎﻡ 1295ﻡ ﻭﻗﻁﻌﻭﺍ ﻓﻲ ﺭﺤﻠﺘﻬﻡ ﻤﻥ ﺍﻟﺒﻨﺩﻗﻴﺔ ﺇﻟﻰ ﺍﻟﺼﻴﻥ ،ﺫﻫﺎﺒ ﹰﺎ ﻭﺇﻴﺎﺒﺎﹰ ،ﻤﺴﺎﻓﺔ 24.000ﻜﻡ ﻭﺍﺴﺘﻐﺭﻗﺕ ﺘﻠﻙ ﺍﻟﺭﺤﻠﺔ 24ﻋﺎﻤﹰﺎ ﻭﻋﺎﺩ ﺁل ﺒﻭﻟﻭ ﻤﻥ ﺍﻟﺼﻴﻥ ﻤﺤﻤﻠﻴﻥ ﺒﺎﻟﺜﺭﻭﺍﺕ ﺍﻟﺘﻲ ﺃﻋﻁﺎﻫﺎ ﻟﻬﻡ ﻗﺒﻼﻱ ﺨﺎﻥ .ﻭﻓﻲ ﻋﺎﻡ 1296ﻡ ﻗﺎﻡ ﺠﻴﺵ ﺠﻨﻭﺓ ﺒﺎﻟﻘﺎﺀ ﺍﻟﻘﺒﺽ ﻋﻠﻰ ﻤﺎﺭﻜﻭ ﺒﻭﻟﻭ ﻭﺃﻭﺩﻋﻪ ﺍﻟﺴﺠﻥ ،ﻭﻫﻨﺎ ﻗﺭﺭ ﺒﻭﻟﻭ ﺃﻥ ﻴﻜﺘﺏ ﻋﻥ ﺭﺤﻼﺘﻪ ﻓﺄﻜﻤل ﻜﺘﺎﺒﻪ ﻭﺼﻑ ﺍﻟﻌﺎﻟﻡ ﻋﺎﻡ 1298ﻡ .ﻭﻗﺩ ﻭﺭﺩ ﻓﻲ ﻜﺘﺎﺏ ﺒﻭﻟﻭ ﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﻤﺩﻯ ﺘﻘﺩﻡ ﻭﺍﺯﺩﻫﺎﺭ ﺇﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻗﺒﻼﻱ ﺨﺎﻥ .ﻜﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻤﺭﺌﻴﺎﺕ ﺒﻭﻟﻭ ﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺼﻴﻨﻴﺔ ﻤﺜل ﺍﻟﺘﻌﺩﻴﻥ ﻭﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻔﺤﻡ ﻭﻗﻭﺩﹰﺍ ﻭﻗﺩ ﺤﻘﻕ ﺍﻟﻜﺘﺎﺏ ﺍﻨﺘﺸﺎﺭﹰﺍ ﻭﺍﺴﻌﹰﺎ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ،ﻜﻤﺎ ﺘﺭﻙ ﺃﺜﺭﹰﺍ ﻓﻲ ﺘﻘﺩﻴﺭﺍﺕ ﻜﺭﻴﺴﺘﻭﻓﺭ ﻜﻭﻟﻤﺒﻭﺱ ﻟﻠﻤﺴﺎﻓﺔ ﺒﻴﻥ ﺃﺴﺒﺎﻨﻴﺎ ﻭﺁﺴﻴﺎ .ﻭﻓﻲ ﻋﺎﻡ 1299ﻡ ﻋﻘﺩﺕ ﺠﻨﻭﺓ ﻭﺍﻟﺒﻨﺩﻗﻴﺔ ﺴﻼﻤﹰﺎ ﺒﻴﻨﻬﻤﺎ ﻓﺄﻁﻠﻕ ﺴﺭﺍﺡ ﺒﻭﻟﻭ ﻭﻋﺎﺩ ﺇﻟﻰ ﻤﺯﺍﻭﻟﺔ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺒﻨﺩﻗﻴﺔ ﻭﺍﺠﻊ: Laurence Bergreen, Marco polo, Alfred A, Knopf.- New York, 2007. Henry H.Hart, Marco Polo: Venetion Adventurer.- University of Oklahoma Press, 1967. P89 John Larner, Marco Polo and the Discovery of the World.- Yale University Press, 1999. P66 Marco Polo, Travels in the Land of Kulbilai Khan,- Penuin Books, 1995 Frances Wood, Did Marco Polo Go to China?,- Westview Press, 1995. Henry Yule, The Travels of Marco Polo,- New York: Dover Publications, 1983. 102 .ﺭﻭﺒﺭﺕ ﺍﻟﻤﺭ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ /ﺍﻟﺠﺯﺀ ﺍﻷﻭل :ﺘﺭﺠﻤﺔ ﻤﺤﻤﻭﺩ ﺃﻤﻴﻥ؛ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ :ﺘﺭﺠﻤﺔ ﺤﺴﻥ ﻋﻠﻲ ﺫﻨﻭﻥ– .ﺒﻐﺩﺍﺩ: ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻤﺘﻨﺒﻲ .1964 ،ﺹ 129 ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻫﻨﺎﻙ ﻋﺩﺓ ﻋﻭﺍﻤل ﺃﺩﺕ ﺇﻟﻰ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻤﻨﻬﺎ؛ ﻅﻬﻭﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻭﻁﻨﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ، )(103 ﻭﻫﻲ ﺍﻟﺩﻭل ﺍﻟﺘﻲ ﺘﻭﺤﺩﺕ ﺍﻟﺴﻠﻁﺔ ﺒﻬﺎ ﻜﺄﺴﺒﺎﻨﻲ ﻭﺍﻟﺒﺭﺘﻐﺎل ﻭﻫﻭﻟﻨﺩﺍ ﻭﺍﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ ﻭﺭﻭﺴﻴﺎ ،ﻭﺸﻌﺭﺕ ﻫﺫﻩ ﺍﻟﺩﻭل ﺒﺎﻟﻌﺯﺓ ﺍﻟﻘﻭﻤﻴﺔ ﻭﺴﻌﺕ ﻟﺒﺴﻁ ﻨﻔﻭﺫﻫﺎ ﻋﻠﻰ ﺍﻷﻤﻡ ﻭﺍﻟﺸﻌﻭﺏ ﺍﻷﻗل ﺜﻘﺎﻓﺔ ﻭﺘﻨﻅﻴﻤﹰﺎ ﻤﻨﻬﺎ ،ﻭﺫﻟﻙ ﻋﻥ ﻁﺭﻴﻕ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺨﺎﺭﺝ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﻭﺒﻴﺔ .ﻭﺒﻬﺫﺍ ﻓﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﻜﺎﻥ ﺍﻻ ﻴﻤﻜﻥ ﻗﻴﺎﻤﻬﺎ ﻓﻲ ﻏﻴﺒﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻘﻭﻴﺔ ،ﻓﻌﻨﺩﻤﺎ ﻗﺎﻤﺕ ﻫﺫﻩ ﺍﻟﺩﻭل ﻗﺎﻤﺕ ﻤﻌﻬﺎ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ،ﻭﻓﻜﺎﻥ ﻻ ﻴﻤﻜﻥ ﻗﻴﺎﻤﻬﺎ ﻓﻲ ﻅل ﺍﻟﻨﻅﺎﻡ ﺍﻹﻗﻁﺎﻋﻲ ﻤﻊ ﺍﺤﺘﻴﺎﺠﻬﺎ ﻟﻠﻤﺎل ﻭﺍﻟﺴﻼﺡ )(104 ﻭﺍﻷﺴﺎﻁﻴل ﻭﺍﻟﻘﻭﺍﺕ. ﻭﻫﻨﺎﻙ ﺍﻟﻌﺎﻤل ﺍﻟﺩﻴﻨﻲ ﻭﺍﻷﺤﻼﻡ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻭﺍﻟﺘﻌﺼﺏ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻜﺭﻭﻩ ،ﻭﻫﺫﺍ ﺍﻟﻌﺎﻤل ﺃﺩﻯ ﻟﻠﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ ،ﻓﻬﺩﻑ ﺍﻟﺒﺭﺘﻐﺎل ﺘﻨﺼﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻕ ﻭﺩﺨﻭل ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ،ﻭﻫﺩﻑ ﺃﺴﺒﺎﻨﻴﺎ ﻨﺸﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺒﻌﻴﺩﺓ ﻭﺘﺤﻭﻴل ﺍﻟﺤﺒﺸﺔ ﻟﻠﻤﺫﻫﺏ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ .ﻜﻤﺎ ﺃﻫﺘﻡ ﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﺒﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﻭﺠﻌﻠﻭﺍ ﻤﻥ ﻜل ﺇﻗﻠﻴﻡ ﺠﺩﻴﺩ ﻴﺘﻡ ﺍﻜﺘﺸﺎﻓﻪ ﻤﻠﻙ ﺨﺎﺹ ﻟﻤﻠﻭ ﺍﻟﺒﺭﺘﻐﺎل ﻭﺃﺴﺒﺎﻨﻴﺎ ،ﻜﻤﺎ ﺇﺼﺩﺍﺭ ﺍﻟﻤﺭﺴﻭﻡ ﺍﻟﺒﺎﺒﻭﻱ ﺍﻟﻘﺎﺘل ﺒـ"ﺍﺫﻫﺏ ﻟﻠﺸﺭﻕ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﻁﺎﻋﻭﻥ ﺍﻹﺴﻼﻡ ،"(105)The plague of Islamﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺇﻟﻰ ﺇﻏﺭﺍﺌﻬﻡ ﺍﻟﺒﺤﺎﺭﺓ ﻓﻲ ﺍﻻﺸﺘﺭﺍﻙ ﻓﻲ ﻫﺫﻩ ﺍﻟﺒﺤﻭﺙ ﺍﻟﻜﺸﻔﻴﺔ ﻟﻴﺘﻡ ﺍﻟﻌﻔﻭ ﻋﻨﻬﻡ ﻋﻨﺩ ﺍﻟﺤﺴﺎﺏ ﻓﻲ ﺍﻟﻴﻭﻡ ﺍﻵﺨﺭ ،ﻓﺄﻤﺭﻭﺍ ﺒﺭﺴﻡ ﺍﻟﺼﻠﺒﺎﻥ ﻋﻠﻰ ﺃﺸﺭﻋﺔ ﺍﻟﺴﻔﻥ ،ﻭﻜﺎﻨﺕ ﺍﻟﺭﺤﻼﺕ ﺍﻻﺴﺘﻜﺸﺎﻓﻴﺔ ﻤﻌﻬﺎ ﺩﻋﺎﺓ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻤﻥ ﺭﺠﺎل ﺍﻟﻁﻭﺍﺌﻑ ﺍﻟﺩﻴﻨﻴﺔ )(106 ﻟﻨﺸﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ. . 103ﺁﻥ ﺠﺭﺍﻨﺕ ،ﻫﺎﺭﻭﻟﺩ ﺘﻤﺒﺭﻟﻲ ،ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﻭﺍﻟﻌﺸﺭﻴﻥ ) /(1950-1789ﺘﺭﺠﻤﺔ ﺒﻬﺎﺀ ﻓﻬﻤﻲ ،ﺃﺤﻤﺩ ﻋﺯﺕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ،ﺍﻟﻘﺎﻫﺭﺓ.1985 ،ﺹ75 . 104ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺤﺴﻥ ﺃﺒﻭ ﻋﻠﻴﺔ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﻭﺃﻤﺭﻴﻜﺎ ﺍﻟﺤﺩﻴﺙ– .ﺍﻟﺭﻴﺎﺽ :ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ .1979 ،ص 43 105 .ﺠﺎﺩ ﻁﻪ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﺤﺩﻴﺙ -,ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﻘﺎﻫﺭﺓ ﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ -ﺠﺎﻤﻌﻰ ﻋﻴﻥ ﺸﻤﺱ ،1997 ،ﺹ.85 )ﻏﻴﺭ ﻤﻨﺸﻭﺭﺓ( . 106 .ﻤﻨﺫ ﺃﻥ ﺘﻡ ﻟﻠﻤﺴﻴﺤﻴﻴﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻨﻔﻭﺫ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﺎﻷﻨﺩﻟﺱ ،ﺒﺩﺃﺕ ﻤﺭﺤﻠﺔ ﺘﺘﺒﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻜل ﻤﻜﺎﻥ ﻓﻲ ﺍﻟﺒﺭ ﻭﺍﻟﺒﺤﺭ ﻭﺇﻟﻰ ﺸﻤﺎل ﺃﻓﺭﻴﻘﻴﺎ ﻭﻤﻥ ﺜﻡ ﺍﻟﺘﻔﻜﻴﺭ ﺒﺘﻁﻭﻴﻕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺠﻨﻭﺏ ﻭﻨﺸﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺒﻴﻨﻬﻡ ﻟﻜﻲ ﻻ ﻴﻔﻜﺭﻭﺍ ﻓﻲ ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﺍﻷﻨﺩﻟﺱ ﻤﺭﺓ ﻭﻓﻲ ﺍﺴﺒﺎﻨﻴﺎ ﻋﺎﻡ 1469ﺘﺯﻭﺝ ﻓﺭﺩﻴﻨﺎﻨﺩ ﻤﻥ ﺇﻴﺯﺍﺒﻴﻼ ﻭﺘﻜﻭﻨﺕ ﺃﺴﺒﺎﻨﻴﺎ ﺍﻟﻤﻭﺤﺩﺓ ،ﻭﻗﺎﻡ ﺍﻟﻤﻠﻜﻴﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﻴﻥ ﺒﻤﺤﺎﺭﺒﺔ ﻤﻥ ﻻ ﻴﺩﻴﻥ ﺒﺎﻟﻤﺫﻫﺏ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ .ﻭﻜﺎﻨﺕ ﺃﻭل ﺍﻷﻋﻤﺎل ﺍﻟﺘﻲ ﻗﺎﻤﻭﺍ ﺒﻬﺎ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﻏﺭﻨﺎﻁﺔ ﻭﺇﺠﻼﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻥ ﺍﻷﻨﺩﻟﺱ ﻭﺘﻜﻭﻴﻥ ﻤﻤﻠﻜﺔ ﺇﺴﺒﺎﻨﻴﺎ ﻗﻭﻴﺔ ﻤﺤﺎﺭﺒﺔ ﻟﻺﺴﻼﻡ )(107 ﻭﻴﺫﻜﺭ ﺃﻥ ﺍﻟﺒﺎﺒﺎ ﻨﻴﻘﻭﻻ ﺍﻟﺨﺎﻤﺱ ) (1455-1447ﻜﺎﻥ ﻴﻭﺩ ﻋﻭﺩﺓ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ﺍﻟﻤﺴﻴﺤﻴﺔ ،ﻓﺄﺭﺴل ﻟﻤﻠﻙ ﺍﻟﺒﺭﺘﻐﺎل ﻤﺭﺴﻭﻤﹰﺎ ﺒﺎﺒﺎﻭﻴﹰﺎ ﺒﻪ ﻤﺎ ﻴﻌﺭﻑ "ﺒﺨﻁﺔ ﺍﻟﻬﻨﺩ" ﻹﺭﺴﺎل ﺤﻤﻠﺔ ﺼﻠﻴﺒﻴﺔ ﻨﻬﺎﺌﻴﺔ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻷﺴﻼﻡ ،ﻭﺘﻁﻭﻴﻕ ﺍﻟﺒﻼﺩ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻟﺘﻌﺎﻭﻥ ﻤﻊ ﺍﻟﻤﻠﻭﻙ ﺍﻟﻤﺴﻴﺤﻴﻴﻥ ﻓﻲ )(108 ﺃﻓﺭﻴﻘﻴﺎ ﻭﺃﺴﻴﺎ. ﺃﺨﺭﻯ ،ﻭﻫﻜﺫﺍ ﺃﺼﺒﺤﺕ ﺍﺴﺒﺎﻨﻴﺎ ﻭﺍﻟﺒﺭﺘﻐﺎل ﻨﺼﻴﺭﺓ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻤﺘﻌﺼﺒﺔ ﻭﺭﺍﻋﻴﺘﻬﺎ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺎﺸﺭ ﺍﻟﻬﺠﺭﻱ -ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ،ﻓﻘﺩ ﺍﺘﺨﺫ ﺍﻟﺼﻠﻴﺒﻴﻭﻥ ﻤﻥ ﺍﻟﺭﺤﻼﺕ ﺍﻟﻜﺸﻔﻴﺔ ﻭﺴﻴﻠﺔ ﻓﻌﺎﻟﺔ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﻗﻠﺏ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺫﻱ ﺍﺯﺩﺍﺩ ﺤﻘﺩ ﺍﻟﻐﺭﺒﻴﻴﻥ ﻋﻠﻴﻪ ﺒﻌﺩﻤﺎ ﺘﻤﻜﻥ ﺤﻤﺩ ﺍﻟﺜﺎﻨﻲ )ﺍﻟﻔﺎﺘﺢ( ﺴﻨﺔ 1453ﻡ867/ﻫـ ﻤﻥ ﻓﺘﺢ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻭﺘﺭﺩﺩ ﺼﺩﻯ ﻫﺫﺍ ﺍﻟﻔﺘﺢ ﻓﻲ ﺍﺴﺒﺎﻨﻴﺎ ﻜﻤﺎ ﺘﺭﺩﺩ ﻓﻲ ﻜل ﺃﻨﺤﺎﺀ ﺃﻭﺭﻭﺒﺎ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻘﺩ ﻜﺎﻥ ﻟﻬﺫﺍ ﺍﻟﻨﺼﺭ ﺍﻟﻌﺜﻤﺎﻨﻲ ﺃﺜﺭ ﻋﻠﻰ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺃﻨﻅﺭ: ﺴﻌﻭﺩ ﺍﻟﺯﻴﺘﻭﻥ ﺍﻟﺨﺎﻟﺩﻱ" ،ﺍﻟﻤﻘﺎﻭﻤﺔ ﺍﻟﺨﻠﻴﺠﻴﺔ ﻀﺩ ﺍﻟﺘﻨﺼﻴﺭ" – .ﻤﺠﻠﺔ ﺍﻟﻭﺍﺤﺔ -ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻤﻥ :ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 26ﺍﺒﺭﻴل - ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ ( http://195.173.191.171Lissue8Lis08sb13.htm) : 107 .ﻤﻤﻠﻜﺔ ﻏﺭﻨﺎﻁﺔ :ﻫﻲ ﺁﺨﺭ ﻤﻤﻠﻜﺔ ﻋﺭﺒﻴﺔ ﺴﻘﻁﺕ ﻓﻲ ﺍﺴﺒﺎﻨﻴﺎ ،ﻭﺍﺴﺘﻁﺎﻋﺕ ﺃﻥ ﺘﻘﺎﻭﻡ ﺤﺘﻰ ﻋﺎﻡ ،1492ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﻟﺤﺼﺎﺭ ﺍﻟﺫﻱ ﻓﺭﺽ ﻋﻠﻴﻬﺎ ﻤﻥ ﺠﻤﻴﻊ ﺍﻷﻁﺭﺍﻑ ،ﻭﺸﺎﺭﻜﺕ ﺃﻭﺭﻭﺒﺎ ﺃﻴﻀﺎ ﻓﻲ ﺤﺼﺎﺭﻫﺎ ﻭﻓﻲ ﺇﻤﺩﺍﺩ ﺍﻟﻤﺴﺎﻋﺩﺍﺕ ﻟﻠﺠﻴﺵ ﺍﻹﺴﺒﺎﻨﻲ ﻓﻲ ﺤﺭﻴﺔ ﻀﺩ ﻤﻤﻠﻜﺔ ﻏﺭﻨﺎﻁﺔ ،ﺤﺘﻰ ﺍﻀﻁﺭ ﺍﻟﻤﻠﻙ ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﺍﻟﺼﻐﻴﺭ ﺇﻟﻰ ﻋﻘﺩ ﺼﻔﻘﺔ ﺍﻟﺼﻠﺢ ﻤﻊ ﻤﻠﻜﺔ ﺇﺴﺒﺎﻨﻴﺎ ﺍﻴﺯﺍﺒﻴل ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ،ﻤﻘﺎﺒل ﺤﻔﻅ ﺤﻘﻭﻕ ﺍﻟﻌﺭﺏ ﻓﻲ ﻏﺭﻨﺎﻁﺔ ،ﻭﻤﻨﻬﺎ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺃﻤﻼﻜﻬﻡ، ﻭﻋﺎﺩﺍﺘﻬﻡ ﻭﺘﻘﺎﻟﻴﺩﻫﻡ ،ﻭﺤﻕ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺤﺭﻴﺔ ﺃﺩﺍﺀ ﺍﻻﺤﺘﻔﺎﻻﺕ ﻭﺍﻟﻁﻘﻭﺱ ،ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻏﻴﺭﻫﺎ ،ﻭﻭﻋﺩﺘﻪ ﺍﻟﻤﻠﻜﺔ ﺍﻴﺯﺍﺒﻴل ﺒﻜل ﺫﻟﻙ ،ﻭﻟﻜﻥ ﻫﺫﺍ ﻟﻡ ﻴﺘﺤﻘﻕ ﺇﻻ ﻟﺒﻀﻊ ﺴﻨﻴﻥ ،ﺇﺫ ﺴﺭﻋﺎﻥ ﻤﺎ ﺃﻋﻠﻥ ﺍﻟﻜﺎﺭﺩﻴﻨﺎل ﺜﻴﺴﻨﻴﺭﻭﺱ ﻋﺎﻡ 1501ﻀﺭﻭﺭﺓ ﺘﺤﻭﻴل ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻰ ﻤﺴﻴﺤﻴﻴﻥ ﺒﺎﻟﻘﻭﺓ ،ﻭﻗﺎﻡ ﺒﺤﺭﻕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺴﺎﺤﺔ ﺍﻟﺭﻤﻠﺔ ﻭﺴﻁ ﻏﺭﻨﺎﻁﺔ ﺒﻤﻭﺍﻓﻘﺔ ﺍﻟﻤﻠﻜﺔ ﺍﻴﺯﺍﺒﻴل ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ،ﻭﺜﻡ ﺼﺩﺭ ﻗﺭﺍﺭ ﻴﻤﻨﻊ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ،ﻭﻤﻨﻌﻬﻡ ﻤﻥ ﺇﺠﺯﺍﺀ ﺃﻱ ﻨﺸﺎﻁﺎﺕ ﺨﺎﺼﺔ ﺘﻠﻙ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺩﻴﻨﻬﻡ ﺃﻭ ﻋﺎﺩﺍﺘﻬﻡ ﺃﻭ ﺘﻘﺎﻟﻴﺩﻫﻡ ،ﻭﺤﺘﻰ ﻤﻼﺒﺴﻬﻡ ،ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﻗﻴﺎﻤﻬﻡ ﺒﺜﻭﺭﺓ ﻭﻨﺸﺒﺕ ﺤﺭﺏ ﺃﻫﻠﻴﺔ ﻓﻲ ﻏﺭﻨﺎﻁﺔ ،ﻭﻟﻜﻥ ﺍﻟﺴﻠﻁﺔ ﺍﺴﺘﻁﺎﻋﺕ ﺇﺨﻤﺎﺩﻫﺎ ﺒﺎﻟﻘﻭﺓ .ﻭﺍﺴﺘﻤﺭﺕ ﺤﺭﻜﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﻴﻥ ﻓﺘﺭﺓ ﻭﺃﺨﺭﻯ ،ﻀﺩ ﻨﻘﺽ ﺍﻻﺘﻔﺎﻗﻴﺎﺕ ﻭﺍﻟﻭﻋﻭﺩ ﺍﻟﺘﻲ ﻭﻋﺩﻭﺍ ﺒﻬﺎ ،ﺤﺘﻰ ﻨﺸﺒﺕ ﺤﺭﺏ ﺃﻫﻠﻴﺔ ﺃﺨﺭﻯ ﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻠﻙ ﻓﻴﻠﻴﺒﻲ ﺍﻟﺜﺎﻨﻲ ،ﻭﻋﻨﺩﻫﺎ ﻗﺭﺭ ﺍﻟﻤﻠﻙ ﻁﺭﺩﻫﻡ ﻨﻬﺎﺌﻴﺎ ﻤﻥ ﺇﺴﺒﺎﻨﻴﺎ ﺒﻤﺭﺴﻭﻤﻪ ﺍﻟﻤﺸﻬﻭﺭ ﻋﺎﻡ ،1609 ﺃﻱ ﻗﺒل 400ﻋﺎﻡ ،ﻭﺘﺴﺒﺏ ﺍﻟﻘﺭﺍﺭ ﻓﻲ ﻜﺎﺭﺜﺔ ﺇﻨﺴﺎﻨﻴﺔ ﻜﺒﻴﺭﺓ ،ﻭﺘﻭﻓﻲ ﺍﻟﻜﺜﻴﺭ ﻤﻨﻬﻡ ﻓﻲ ﺍﻟﻁﺭﻴﻕ ﺭﺍﺠﻊ :ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻤﻌﺭﺽ ﻹﺤﻴﺎﺀ ﺫﻜﺭﻯ ﺨﺭﻭﺝ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﻏﺭﻨﺎﻁﺔ" .ﺼﺤﻴﻔﺔ "ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ" ﺍﻷﺭﺒﻌﺎﺀ 23ﺼﻔﺭ 1430ﻫـ ﻓﺒﺭﺍﻴﺭ 2009ﺍﻟﻌﺩﺩ .11040 ﺃﺸﺭﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻷﻨﺩﻟﺱ ﺍﻟﻤﺠﺩ ﺍﻟﺯﺍﺌل" ﻤﺠﻠﺔ ﻨﺴﻤﺎﺕ ،ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ ﺍﺒﺭﻴل 1420ﻫـ2000/ﻡ ،ﺍﻟﻘﺎﻫﺭﺓ ،2000ﺹ .7 . 108ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﻤﺼﻁﻔﻰ ﻏﻨﻴﻤﺔ ،ﻨﺤﻭ ﻓﻠﺴﻔﺔ ﺍﻟﺴﻴﺎﺴﺔ :ﺍﻟﻨﻅﻡ ﻭﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﺴﻴﺎﺴﻴﺔ :ﺃﺼﻭﻟﻬﺎ ﻭﺘﻁﻭﺭﻫﺎ ﺍﻟﺘﺎﺭﻴﺨﻲ- . ،1989ص .18 ﺃﻤﺎ ﺍﻟﻌﺎﻤل ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ،ﻓﻬﻭ ﺃﺒﻭ ﺍﻟﻌﻭﺍﻤل ﺍﻟﻔﻌﺎﻟﺔ ﻓﻲ ﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﻻ ﻅﻬﺭ ﺍﻷﺭﺽ ،ﻓﺎﻟﺭﻏﺒﺔ ﻓﻲ ﺍﻟﺭﺒﺢ ﺍﻟﺘﺠﺎﺭﻱ ﻭﺍﻟﻌﺜﻭﺭ ﻋﻠﻰ ﻁﺭﻴﻕ ﻟﻠﺘﺠﺎﺭﺓ ﻤﺄﻤﻭﻥ ﻤﻊ ﺍﻟﺸﺭﻕ ﻭﺒﺩ ﹰ ﻤﻥ ﺴﻴﻁﺭﺓ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻘﺩﻴﻤﺔ ﻤﻊ ﺍﻟﺸﺭﻕ .ﻭﺒﺫﻟﻙ ﻟﻡ ﻴﻜﻥ ﺍﻟﻌﺎﺌﺩ ﻤﻥ ﺍﻟﻜﺸﻭﻑ ﻋﻤل ﻋﻠﻤﻲ ﺤﻘﻴﻘﻲ ﺘﻭﻗﻑ ﻋﻨﺩ ﺤﺩ ﺍﻟﻌﻠﻡ ،ﻭﻟﻜﻥ ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺍﻟﻌﺜﻭﺭ ﻋﻠﻰ ﺍﻟﻔﻀﺔ ﻭﺍﻟﺫﻫﺏ ﻭﺃﺸﻴﺎﺀ ﺃﺨﺭﻯ ﻤﺜل ﺍﻟﻐﻼﺕ ﺍﻟﺯﺭﺍﻋﻴﺔ )ﺍﻟﻜﺎﻜﺎﻭ -ﺍﻟﺩﺨﺎﻥ( ﻭﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﻤﻌﺭﻭﻓﺔ ﻓﻲ ﺃﻭﺭﺒﺎ .ﻭﻗﺩ ﺍﺘﻔﻕ ﻫﺫﺍ ﻤﻊ ﻗﻴﺎﻡ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻭﻁﻨﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻨﺸﻁﺕ ﺤﺭﻜﺔ ﺍﻟﺘﺠﺎﺭﺓ ﻤﻊ ﺍﻟﺸﺭﻕ ،ﻭﻅﻬﺭﺕ )(109 ﺃﺜﺎﺭ ﺍﻟﻌﺎﻤل ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺍﻟﻜﺸﻑ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ﻤﻥ ﺃﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﺤﺘﻰ ﺍﻵﻥ. ﻫﺫﺍ ﺇﻟﻰ ﺠﺎﻨﺏ ﻋﻭﺍﻤل ﺃﺨﺭﻯ؛ ﺨﺎﺼﺔ ﻴﺠﺏ ﺍﻟﻤﻐﺎﻤﺭﺓ ﻭﺍﻟﻨﻬﻀﺔ ﻭﺍﻟﻜﺸﻑ ﻭﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺍﻟﻜﺴﺏ ﺍﻟﻤﺎﺩﻱ ﻭﺍﻟﺜﺭﺍﺀ ﺍﻟﺴﺭﻴﻊ ،ﻭﻫﺫﻩ ﻋﻠﻤﺕ ﺍﻟﻨﺎﺱ ﻋﺩﻡ ﺘﻘﺒل ﺍﻷﺸﻴﺎﺀ ﺍﻟﺴﺎﺌﺩﺓ ﻤﺜل ﺍﻟﺠﻥ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻷﺴﺎﻁﻴﺭ ،ﻭﺭﻏﺒﺔ ﺍﻟﺒﻌﺽ ﺍﻷﺨﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﻓﻲ ﺃﻥ ﻴﺤﻲ ﺤﻴﺎﺓ ﻤﻠﻴﺌﺔ ﺒﺎﻟﺤﻭﺍﺩﺙ ﻭﺍﻟﻤﻐﺎﻤﺭﺍﺕ .ﻜﻤﺎ ﺭﻏﺏ ﺍﻟﺒﻌﺽ ﻓﻲ ﺍﻟﻬﺠﺭﺓ ﺇﻟﻰ ﺒﻠﺩﺍﻥ ﻤﺄﻤﻭﻨﺔ ﻭﺃﻤﺎﻜﻥ ﺠﺩﻴﺩﺓ ﻴﺴﺘﻁﻴﻌﻭﻥ ﻓﻴﻬﺎ ﻤﻤﺎﺭﺴﺔ ﺸﻌﺎﺭﺌﻬﻡ ﺍﻟﺩﻴﻨﻴﺔ ،ﻜل ﻫﺫﺍ ﺃﺩﻯ ﻟﻘﻴﺎﻡ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻑ ﺒﺠﺎﻨﺏ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺴﺎﺒﻘﺔ ﺍﻷﺨﺭﻯ).(110 ﻭﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ؛ ﺃﺜﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ ﻓﻲ ﺘﻘﺩﻴﻡ ﺍﻟﻌﻠﻭﻤﺎﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﺭﺘﻘﺎﺀ ﻓﻥ ﺍﻟﻤﻼﺤﺔ Navigationﻭﺘﻘﺩﻡ ﺼﻨﺎﻋﺔ ﺍﻟﺴﻔﻥ ،ﻭﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﺒﻭﺼﻠﺔ ﺍﻟﺒﺤﺭﻴﺔ ﻭﺁﻟﺔ ﺍﻹﺴﻁﺭﻻﺏ ،ﻭﺍﺴﺘﺨﺩﺍﻡ . 109 -1ﻤﺤﻤﻭﺩ ﺒﻴﻭﻤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻟﻔﺒﻴﻥ"- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 25ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( www.al-mahmoud.net/prol/art/wrd/27145 -1 110 .ﻋﺒﺩ ﺍﻟﺠﻠﻴل ﺸﻠﺒﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺏ ﻓﻲ ﺼﻘﻠﻴﺔ ﻭﺃﺜﺭﻫﺎ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ" ﻤﻨﺸﻭﺭ ﺒﻤﺠﻠﺔ ﺍﻷﻤﺔ، ﺍﻟﻌﺩﺩ ،27ﺭﺒﻴﻊ ﺍﻷﻭل 1403ﻫـ ،ﻭﻤﺘﺎﺡ ﺒﺎﻟﻔﺴﻁﺎﻁ :ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )(httpLLwww.fustat.com/I_hist/sicily.shtml ﺍﻟﺒﺎﺭﻭﺩ ﻤﻤﺎ ﺠﻌل ﻤﻥ ﺍﻟﺴﻬل ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻤﻘﺎﻭﻤﺔ ﺍﻷﻫﺎﻟﻲ ،ﻜل ﺫﻟﻙ ﺸﺠﻊ ﺍﻟﻤﻐﺎﻤﺭﻴﻥ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺒﻬﺫﻩ ﺍﻟﺭﺤﻼﺕ ﻭﻟﻭﻻ ﻫﺫﺍ ﺍﻟﺘﻐﻴﺭ ﺍﻟﻜﺒﻴﺭ ﻟﻤﺎ ﻗﺎﻤﺕ ﺭﺤﻠﺕ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ).(111 ﻤﻤﺎ ﺴﺒﻕ ﺘﺘﺒﻴﻥ ﺃﻫﻤﻴﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻓﻲ ﻤﺎ ﺤﻘﻘﺘﻪ ﻤﻥ ﺃﻋﻤﺎل ﺠﻠﻴﻠﺔ ﺃﻓﺎﺩﺕ ﺍﻷﻭﺭﺒﻴﻴﻥ ﻭﺴﺎﻋﺩﺘﻬﻡ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﻭﺍﻟﺘﻘﺩﻡ ﺍﻟﺘﻲ ﺘﻌﻴﺵ ﻓﻴﻬﺎ ﺤﺘﻰ ﻋﺼﺭﻨﺎ ﺍﻟﺤﺎﻟﻲ ،ﻭﻟﻜﻥ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺠﺎﺀﺕ ﻋﻠﻰ ﺍﻟﻘﺒﺽ ﻓﻲ ﺍﻟﺸﺭﻕ ،ﻓﺤﺩﺙ ﺍﻻﻀﻁﻬﺎﺩ ﺍﻟﻤﺴﻴﺤﻲ ﻟﻠﻤﺴﻠﻤﻴﻥ ،ﻭﺠﻬﻭﺩ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻭﺍﻷﺴﺒﺎﻥ ﻟﻨﺸﺭ ﺍﻟﺩﻴﻥ ﺍﻟﻤﺴﻴﺤﻲ ﻟﺴﻜﺎﻥ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺘﻲ ﻴﺘﻡ ﺍﻜﺘﺸﺎﻓﻬﺎ .ﻭﻤﻊ ﻜل ﺫﻟﻙ ﻓﻬﺫﻩ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻜﺸﻔﻴﺔ ﻗﺩ ﻗﻠﺒﺕ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﻭﺍﺯﻴﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺒﺈﺜﺒﺎﺘﻬﺎ ﻟﺤﻘﺎﺌﻕ ﺠﻠﻴﻠﺔ ﻭﻗﻴﻤﺔ ،ﻤﺜل ﺫﻟﻙ ﺇﺜﺒﺎﺕ ﻜﺭﻭﻴﺔ ﺍﻷﺭﺽ ،ﻭﻫﺫﺍ ﻤﺎ ﺯﻋﻤﻪ ﺍﻟﺒﺎﺒﺎ ﻓﻲ ﺃﻨﻬﺎ ﻤﺴﻁﺤﺔ ،ﻭﻗﺩ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻏﻴﺭ ﻤﻌﺭﻭﻓﺔ ﺤﺘﻰ ﺃﺜﺒﺘﻬﺎ ﻤﺎﺠﻼﻥ ﻓﻲ ﺭﺤﻠﺘﻪ ﺤﻭل ﺍﻟﻌﺎﻟﻡ).(112 ﺍﻟﻜﺸﻭﻑ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﻭﻨﻅﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ﺇﻥ ﺍﻟﻜﺸﻭﻑ ﻤﻭﻀﻭﻋﺎﺕ ﺴﺎﺒﻘﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻭﻫﻲ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻤﺠﺎﻫل ﺠﻐﺭﺍﻓﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻭﻤﻨﺎﻁﻕ ﻟﻡ ﺘﻌﺭﻑ ﻭﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺃﺤﺩ ﻨﺘﺎﺌﺞ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ .ﻭﺃﻭل ﺩﻭﻟﺔ ﺍﻫﺘﻤﺕ ﺒﺎﻟﻜﺸﻭﻑ )(113 ﻭﺒﺤﺭﻜﺔ ﺍﻟﺒﻌﻭﺙ ﺍﻟﻜﺸﻔﻴﺔ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻫﻲ ﺍﻟﺒﺭﺘﻐﺎل ﺜﻡ ﺃﺴﺒﺎﻨﻴﺎ ﻭﻜﺎﻥ ﻤﻥ ﺃﻫﺩﺍﻑ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﻭﺘﺤﻭﻴل ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻏﺭﺏ ﺃﻓﺭﻴﻘﻴﺎ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻵﻫﻠﺔ ﺒﻬﻡ ﺇﻟﻰ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ،ﻭﻗﺩ ﺒﺩﺃﺕ ﺘﻅﻬﺭ ﺍﻟﺒﺭﺘﻐﺎل ﻜﺩﻭﻟﺔ ﺒﺤﺭﻴﺔ ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ﻭﺒﺩﺃﺕ ﺘﺸﻜل ﻗﻭﺓ ﺒﺤﺭﻴﺔ ﻓﻲ ﺍﻷﻁﻠﻨﻁﻲ ،ﻭﻅﻬﺭﺕ ﺃﺴﺎﻁﻴل ﺒﺤﺭﻴﺔ ﺒﺭﺘﻐﺎﻟﻴﺔ ﻭﺃﺼﺒﺤﺕ ﻟﺸﺒﻭﻨﺔ . 111ﺨﺎﻟﺩ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﻔﺭﺝ ،ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ "ﺘﺤﻭل ﺍﻟﻔﻜﺭ ﻓﻲ ﺃﻭﺭﻭﺒﺎ"– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) www.cba.edu.kw/hasan/Europeldeology.doc 112 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ .1999 ،ﺹ .58-55 . 113ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻤﻌﺭﺽ ﻹﺤﻴﺎﺀ ﺫﻜﺭﻯ ﺨﺭﻭﺝ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﻏﺭﻨﺎﻁﺔ "– .ﺼﺤﻴﻔﺔ "ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ" .ﺍﻟﻌﺩﺩ ،11040 ﺍﻷﺭﺒﻌﺎﺀ 23ﺼﻔﺭ 1430ﻫـ 18ﻓﺒﺭﺍﻴﺭ .2009ﺹ59 ﻤﻴﻨﺎﺀ ﺒﺤﺭﻱ ﻫﺎﻡ ﻟﻭﻗﻭﻋﻬﺎ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻟﻁﺭﻴﻕ ﺒﻴﻥ ﻤﻭﺍﻨﺊ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ ﻭﺍﻟﻤﻭﺍﻨﺊ ﺍﻟﻭﺍﻗﻌﺔ ﻋﻠﻰ )(114 ﺸﺎﻁﺊ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ. ﺍﻟﻭﺍﻗﻊ ﺃﻥ ﺘﺎﺭﻴﺦ ﻫﺫﻩ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻴﻤﺭ ﺒﺜﻼﺜﺔ ﺃﺩﻭﺍﺭ؛ ﺍﻟﺩﻭﺭ ﺍﻷﻭل ) (1457-1415ﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻠﻙ ﻴﻭﺤﻨﺎ ﺍﻷﻭل ﻴﺨﺭﺝ ﺃﺴﻁﻭل ﻤﻥ ﺍﻟﺒﺭﺘﻐﺎل ﻓﻲ 1415ﻡ ﻴﻐﺯﻭ ﻭﻴﺴﺘﻭﻟﻰ ﻋﻠﻰ ﺴﺒﺘﻪ ﻭﻗﺩ ﺸﺎﺭﻙ )(115 ﻓﻲ ﻫﺫﺍ ﺍﻟﻐﺯﻭ ﺍﻷﻤﻴﺭ ﻫﻨﺭﻱ ﺍﻟﻤﻼﺡ ﺒﻥ ﻴﻭﺤﻨﺎ ﺍﻟﺫﻱ ﻋﻴﻥ ﺭﺌﻴﺴﹰﺎ ﻟﻔﺭﺴﺎﻥ ﺍﻟﻤﺴﻴﺢ ﻤﻜﺎﻓﺄﺓ ﻟﻪ، ﻭﻜﺎﻥ ﻫﻨﺭﻱ ﻴﺭﻴﺩ ﺃﻥ ﻴﻜﻤل ﻏﺯﻭ ﺒﻼﺩ ﺍﻟﻤﻐﺎﺭﺒﺔ ﻭﺘﻁﻬﻴﺭ ﺍﻟﺸﻭﺍﻁﺊ ﺍﻷﻓﺭﻴﻘﻴﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻤﻥ ﺍﻟﻘﺭﺍﺼﻨﺔ ﻭﻟﻜﻨﻪ ﺤﺎﻭل ﻏﺯﻭ ﻤﻴﻨﺎﺀ ﻁﻨﺠﺔ ﻭﻓﺸل ﻓﻲ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻴﻪ ،ﻓﺤﻭل ﺠﻬﻭﺩﻩ ﻻﺤﺘﻼل ﺍﻟﺸﻭﺍﻁﺊ ﺍﻟﻤﺭﺍﻜﺸﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﻭﺃﻓﺭﻴﻘﻴﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺍﺒﺘﺩﺍ ﺀ ﻤﻥ ﻨﻬﺭ ﺍﻟﺴﻨﻐﺎل ﺜﻡ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺒﻼﺩ ﻏﺎﻨﺎ ﻭﺘﺸﻴﻴﺩ ﺇﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻴﺸﺭﻑ ﻋﻠﻴﻬﺎ ﻓﺭﺴﺎﻥ ﺍﻟﻤﺴﻴﺢ. )(116 ﻭﻜﺎﻥ ﺍﻷﻤﻴﺭ ﻫﻨﺭﻱ ﺍﻟﻤﻼﻤﺢ 1460-1394ﻡ ﺘﺭﺘﺒﻁ ﺒﺤﻴﺎﺓ ﺍﻷﻤﻴﺭ ﻫﻨﺭﻱ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻑ ﻭﺍﻟﺘﻭﺴﻊ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ،ﻭﻫﻭ ﺍﻻﺒﻥ ﺍﻟﺜﺎﻟﺙ ﻟﻤﻠﻙ ﺍﻟﺒﺭﺘﻐﺎل ﻴﻭﺤﻨﺎ ﺍﻷﻭل .ﻭﻗﺩ ﻜﺎﻥ ﻫﻨﺭﻱ ﻤﺘﺩﻴﻨﹰﺎ ﺸﺩﻴﺩ ﺍﻟﺘﻌﺼﺏ، ﺃﻫﺘﻡ ﻤﻨﺫ ﺼﺒﺎﻩ ﺒﺎﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻐﺭﺍﻓﻴﺔ ﻭﺍﻟﻔﻠﻜﻴﺔ ،ﻭﻗﺩ ﺍﺴﺘﻁﺎﻉ ﻫﻨﺭﻱ ﺃﻥ ﻴﺤﻘﻕ-ﻗﺒل ﻭﺍﺘﻪ -ﺍﺭﺘﻴﺎﺩ ﺜﻠﺙ ﺍﻟﺴﺎﺤل ﺍﻷﻓﺭﻴﻘﻲ ﺍﻟﻐﺭﺒﻲ ،ﻭﺃﻗﺎﻡ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﻋﻠﻴﻪ ﻨﻘﻁﹰﺎ ﺤﺼﻴﻨﺔ ﺍﺘﺨﺫﻭﻫﺎ ﻤﺭﺍﻜﺯ ﺤﺭﺒﻴﺔ ﻭﺘﺠﺎﺭﻴﺔ ﻟﻬﻡ. )(117 . 114ﺃﺸﺭﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻷﻨﺩﻟﺱ ﺍﻟﻤﺠﺩ ﺍﻟﺯﺍﺌل"– .ﻤﺠﻠﺔ ﻨﺴﻤﺎﺕ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ ﺍﺒﺭﻴل 1420ﻫـ2000 ،ﻡ. –ﺍﻟﻘﺎﻫﺭﺓ .2000ص 44 . 115ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﻟﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺘﻠﻤﺱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ"-.ﻤﻭﻗﻊ ﻤﺭﺍﻓﺊ :ﺼﻔﺤﺔ ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺩﻨﻲ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ ﺩﻴﺴﻤﺒﺭ 2002ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: (http://www.marafea.org/paper.php?source=akbar&mlf=copy&sid=17677 . 116ﻤﺤﻤﺩ ﺨﻠﻴﻔﺔ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﺇﻟﻰ ﺍﻟﻤﺠﻬﻭل"– .ﺠﺭﻴﺩﺓ ﺇﻴﻼﻑ )ﻟﻨﺩﻥ( 0ﺒﺘﺎﺭﻴﺦ 12ﻴﻭﻨﻴﻭ 2005ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.elaph.com/ElaphWeb/NewsPapers/2005/6/68679.htm( : 117 .ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﻭﺒﺎ ﻻ ﺘﺩﻴﻥ ﺒﺘﻁﻭﺭﻫﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ" ،ﺸﺒﻜﺔ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺭﺒﻴﺔ- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 26ﺃﺒﺭﻴل 2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.moheet.com/show_news.aspx(: ﻭﻜﺎﻥ ﺘﻨﻔﻴﺫ ﻫﺫﺍ ﺍﻟﻤﺸﺭﻭﻉ ﻴﺘﻁﻠﺏ ﻨﻔﻘﺎﺕ ﻋﻅﻴﻤﺔ ﻓﻌﻤﺩ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﻓﻲ ﺭﺤﻼﺘﻬﻡ ﻟﺼﻴﺩ ﺍﻟﺭﻗﻴﻕ ﻭﺍﻟﺘﺠﺎﺭﺓ ﺒﻪ ﻟﺘﻤﻭﻴل ﺍﻟﻤﺸﺭﻭﻉ ،ﻭﺃﻴﻀﹰﺎ ﺴﺎﻋﺩ ﺫﻟﻙ ﻋﻠﻰ ﻨﺸﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺒﻼﺩ ﻏﺎﻨﺔ .ﻭﻤﻥ ﻫﺫﺍ ﻴﺘﻀﺢ ﺃﻥ ﻨﺸﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻜﺎﻥ ﻤﻥ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺘﻲ ﺩﻓﻌﺕ ﻫﻨﺭﻱ ﺍﻟﻤﻼﻤﺢ ﻟﻭﻀﻊ ﻨﻭﺍﺓ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﻓﻲ ﺃﻓﺭﻴﻘﻴﺎ .ﻭﻤﻤﺎ ﻴﺫﻜﺭ ﺃﻨﻪ ﻓﻲ ﺃﻴﺎﻡ ﻫﻨﺭﻱ ﺍﺤﺘل ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﻤﺎﺩﻴﺭﺍ ﻭﺠﺯﺭ ﺍﻷﺯﻭﺭﺍ ﻭﻭﺼﻠﻭﺍ ﻟﻤﺼﺏ ﺍﻟﺴﻨﻐﺎل ﻭﺍﻟﺭﺃﺱ ﺍﻷﺨﻀﺭ ﻭﺒﻌﺩ ﻭﻓﺎﺓ ﻫﻨﺭﻱ 1460ﻡ ﺍﺠﺘﺎﺯ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﺨﻁ ﺍﻻﺴﺘﻭﺍﺀ ﺇﻟﻰ ﺭﺃﺱ ﺴﺎﻥ ﻜﺎﺘﺭﻴﻥ .(118)San Kathrin ﺃﻤﺎ ﺍﻟﺩﻭﺭ ﺍﻟﺜﺎﻨﻲ ﺨﻼل ﺍﻟﻔﺘﺭﺓ )(1515-1497؛ ﻭﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ﻫﺎﻤﺔ ﻷﻥ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﺴﻴﺼﻠﻭﻥ ﻷﺭﺍﻀﻲ ﺍﻟﺘﻭﺍﺒل ﻓﻲ ﺍﻟﺸﺭﻕ ﺍﻷﻗﺼﻰ ﻭﺍﻟﺒﻼﺩ ﺫﺍﺕ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻘﺩﻴﻤﺔ ،ﻭﺍﻟﺒﻼﺩ ﺍﻟﻐﻨﻴﺔ ﺒﺎﻟﺸﺎﻱ ﻭﺍﻟﺤﺭﻴﺭ ﻭﺍﻟﺴﺠﺎﺠﻴﺩ ﻭﺍﻟﺼﻴﻨﻲ .ﻭﻟﻘﺩ ﺤﻤﺱ ﻜﺭﻴﺴﺘﻭﻓﺭ ﻜﻭﻟﻭﻤﺒﺱ ﺍﻷﺴﺒﺎﻥ ﻟﻼﺘﺠﺎﻩ ﻨﺤﻭ ﺍﻟﻐﺭﺏ ﻭﺍﻷﻤﺭﻴﻜﺘﻴﻥ ﻭﺃﺩﻯ ﻨﺠﺎﺡ ﺫﻟﻙ ﻻﺘﺠﺎﻩ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻨﺤﻭ ﺍﻟﺸﺭﻕ. ﻓﻘﺎﻡ ﻓﺎﺴﻜﻭ ﺩﺍﺠﺎﻤﺎ Vasco da Gamaﻋﺎﻡ 1497ﻡ ﺒﺄﻭل ﺭﺤﻼﺘﻪ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻬﻨﺩ ﺒﻁﺭﻴﻕ ﻴﺩﻭﺭ ﺤﻭل ﺃﻓﺭﻴﻘﻴﺔ ،ﻓﻐﺎﺩﺭ ﻟﺸﺒﻭﻨﺔ ﻭﺍﺠﺘﺎﺯ ﺭﺃﺱ ﺍﻟﺭﺠﺎﺀ ﺍﻟﺼﺎﻟﺢ ﻭﻭﺼل ﺇﻯ ﻤﺎﻟﻨﺩﻱ ﺜﻡ ﺴﺎﺤل ﺍﻟﻤﻠﺒﺎﺭ ﺒﺎﻟﻘﺭﺏ ﻤﻥ ﻗﺎﻟﻴﻘﻭﻁ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﺭﻜﺯﹰﺍ ﻫﺎﻤﹰﺎ ﻟﺘﺠﺎﺭﺓ ﺍﻟﺘﻭﺍﺒل ﻓﻲ ﺍﻟﻬﻨﺩ ،ﻭﻗﺩ ﻜﺎﻥ ﺍﻟﻌﺭﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻴﻨﻘﻠﻭﻥ ﺇﻟﻴﻬﺎ ﺍﻷﺤﺠﺎﺭ ﺍﻟﻜﺭﻴﻤﺔ ﻭﺍﻟﻤﻨﺴﻭﺠﺎﺕ ﻋﻠﻰ ﻤﺭﺍﻜﺒﻬﻡ ﺜﻡ ﻴﺤﻤﻠﻭﻥ ﻤﻨﻬﻡ ﺍﻟﺘﺠﺎﺭﺓ ﺇﻟﻰ ﻫﺭﻤﺯ ﻭﻋﺩﻥ ،ﻭﻟﻘﺩ ﻋﺎﺩ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﻋﻥ ﻁﺭﻴﻕ ﻤﺎﻟﻨﺩﻱ ﺘﺠﻨﺒﹰﺎ ﻟﻠﺘﺸﺎﺒﻙ ﻤﻊ ﺍﻟﻌﺭﺏ).(119 118 .ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﺍﻷﻤﻴﺭ ﻫﻨﺭﻱ ﺍﻟﻤﻼﺡ ﻴﺭﺍﺠﻊ: .ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﺍﻷﻤﻴﺭ ﻫﻨﺭﻱ ﺍﻟﻤﻼﺡ ﻴﺭﺍﺠﻊ: Richard Henry Major, The discoveries of Prince Henry, the Navigator, and their results London: Sampson, 1877. J.P.Oliveira Martins, The golden age of Prince Henry the Navigator, London: Chapman and Hall. 1914. P63 Peter E. Russell, Prince Henry "the Navigator": a life. New Haven/; Yale University Press, 2000.P95 119 .ﺠﺎﺩ ﻁﻪ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ– .ﺍﻟﻘﺎﻫﺭﺓ:ﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ -ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ) .1997 ،ﻏﻴﺭ ﻤﻨﺸﻭﺭﺓ403 ، ﺼﻔﺤﺔ( ﻭﻗﺩ ﻜﺸﻔﺕ ﺭﺤﻠﺔ ﻓﺎﺴﻜﻭ ﺩﺍﺠﺎﻤﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻬﻨﺩ ﻀﺭﻭﺭﺓ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺭﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﺒﺤﺎﺭ ﻟﻼﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺘﺠﺎﺭﺓ ﺍﻟﺘﻭﺍﺒل .ﻭﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻠﻙ ﻋﻤﺎﻨﻭﻴل ﺍﻟﺴﻌﻴﺩ ﻤﻠﻙ ﺍﻟﺒﺭﺘﻐﺎل ﺴﻨﺔ 1500ﻡ ﺨﺭﺝ ﻜﺎﺒﺭﺍل ﻓﻲ ﺭﺤﻠﺔ ﻭﺼﻠﺕ ﻟﻠﺒﺭﺍﺯﻴل ﻋﻨﺩ ﺨﻁ ﻋﺭﺽ 16ﺠﻨﻭﺒﹰﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺼﺩﻓﺔ ﺜﻡ ﺍﺴﺘﺄﻨﻑ ﺭﺤﻠﺘﻪ ﻭﻭﺼل ﺇﻟﻰ ﻗﺎﻟﻴﻘﻭﻁ ﻭﺃﺸﺘﺒﻁ ﻤﻊ ﺍﻟﻌﺭﺏ ﻓﺨﺭﺏ ﻗﺎﻟﻴﻘﻭﻁ ﺜﻡ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺒﺭﺘﻐﺎل ،ﺜﻡ ﺃﺭﺴل ﺍﻟﺴﻌﻴﺩ ﺤﻤﻠﺔ ﺃﺨﺭﻯ ﺒﻘﻴﺎﺩﺓ ﻓﺎﺴﻜﻭﺍ ﺩﺠﺎﻤﺎ. )(120 ﻓﺨﺭﺝ ﺩﺠﺎﻤﺎ ﺴﻨﺔ 1502ﻡ ﻓﻲ ﺭﺤﻠﺘﻪ ﺍﻟﺜﺎﻨﻴﺔ ﻭﻜﺎﻥ ﺍﻟﻐﺭﺽ ﻤﻥ ﺍﻟﺭﺤﻠﺔ ﺍﻻﻨﺘﻘﺎﻡ ﻤﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺴﻠﻁﺘﻪ ﺍﻟﺯﺍﻤﻭﺭﻴﻥ ﺤﺎﻜﻡ ﻗﺎﻟﻴﻘﻭﻁ ﻭﺇﺭﻏﺎﻤﻪ ﻋﻠﻰ ﻗﺒﻭل ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﻭﺠﻌل ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﺒﺤﺎﺭ ﻤﻥ ﻨﺼﻴﺏ ﺍﻟﺒﺭﺘﻐﺎل .ﻭﻗﺎﻡ ﺩﺍﺠﺎﻤﺎ ﺒﻀﺭﺏ ﻗﺎﻟﻴﻘﻭﻁ ﻭﻗﺘل ﺍﻟﺯﺍﻤﻭﺭﻴﻥ ،ﻓﻬﺩﺩ ﺤﺎﻜﻡ ﻗﺎﻟﻴﻘﻭﻁ ﺍﻟﺠﺩﻴﺩ ﺒﺈﻨﺯﺍل ﺍﻟﻌﻘﻭﺒﺎﺕ ﺒﺎﻟﻤﺴﻴﺤﻴﻴﻥ ﻤﺜل ﺤﺭﻕ ﺍﻟﻜﻨﺎﺌﺱ ،ﻭﻟﻜﻥ ﺩﺍﺠﺎﻤﺎ ﻗﺎﻡ ﺒﻌﻘﺩ ﻤﻌﺎﻫﺩﺍﺕ ﺘﺠﺎﺭﻴﺔ ﻓﻲ ﺼﺎﻟﺢ ﺍﻟﺒﺭﺘﻐﺎل ﻤﻊ ﺍﻷﻤﺭﺍﺀ ﻓﻲ ﻜﻨﺎﻨﻭﺭ ﻭﻜﻭﺸﻴﻥ ،ﻭﺘﺭﻙ )(121 ﺃﺴﻁﻭﻻ ﺼﻐﻴﺭﹰﺍ ﻓﻲ ﻤﻴﺎﻩ ﺍﻟﻬﻨﺩ ﻭﻋﺎﺩ ﺇﻟﻰ ﺃﻭﺭﺒﺎ. ﻭﻋﻨﺩﻤﺎ ﺸﺭﻉ ﺍﻟﻌﺭﺏ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻟﺒﺤﺙ ﻋﻥ ﻁﺭﻴﻕ ﺃﺨﺭ ﺇﻟﻰ ﻤﺘﺎﺠﺭ ﺍﻟﺸﺭﻕ ﺍﻷﻗﺼﻰ ﻤﺘﺤﺎﺸﻴﻥ ﺴﺎﺤل ﺍﻟﻤﻠﺒﺎﺭ ﺍﻟﺫﻱ ﻴﺴﻴﻁﺭ ﻋﻠﻴﻪ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ،ﻗﺭﺭ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﻤﻔﺎﺘﻴﺢ ﺍﻟﺸﺭﻕ . 120ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ- ،ﺍﻟﻘﺎﻫﺭﺓ.1986 ،ص 44 121 .ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻴﺭﺍﺠﻊ: ﻴﻭﻤﻴﺎﺕ ﺭﺤﻠﺔ ﻓﺎﺴﻜﻭ ﺩﺠﺎﻤﺎ ﻭﺘﻘﺭﻴﺭ ﺭﺤﻠﺔ ﺩﻭﺯ ﺴﺎﻨﺘﻭﺱ /ﺘﺭﺠﻤﺔ ﻭﺩﺭﺍﺴﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺸﻴﺦ -:ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ115) .1995 ،ﺼﻔﺤﺔ() ،ﺍﻷﻟﻑ ﻜﺘﺎﺏ ﺍﻟﺜﺎﻨﻲ؛ .(170 ﺭﻏﻡ ﻜﺜﺭﺓ ﻤﺎﻜﺘﺏ ﻋﻥ ﺭﺤﻠﺔ ﻓﺎﺴﻜﻭ ﺩﺍﺠﺎﻤﺎ ﻭﺃﻫﻤﻴﺘﻬﺎ ﻓﻲ ﺘﺎﺭﻴﺦ ﻤﻨﻁﻘﺘﻨﺎ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺃﺜﺎﺭﻫﺎ ﺍﻟﺨﻁﻴﺭﺓ ،ﻟﻜﻥ ﻨﺹ ﻫﺫﻩ ﺍﻟﺭﺤﻠﺔ ﺍﻷﺼﻠﻲ ﻟﻡ ﻴﺘﺭﺠﻡ ،ﻭﻫﺫﻩ ﻫﻲ ﺍﻟﻤﺤﺎﻭﻟﺔ ﺍﻷﻭﻟﻰ ﻟﺘﻘﺩﻴﻡ ﻫﺫﺍ ﺍﻟﻨﺹ ﺍﻟﻬﺎﻡ ﻟﺭﺤﻠﺔ ﺩﺍﺠﺎﻤﺎ ،ﻜﻤﺎ ﻴﻀﻡ ﺍﻟﻜﺘﺎﺏ ﺠﺎﻨﺒ ﹰﺎ ﻤﻥ ﻨﺹ ﺭﺤﻠﺔ ﺍﻟﻘﺱ ﺍﻟﺩﻭﻤﻨﻴﻜﺎﻨﻲ ﺩﻭﺯ ﺴﺎﻨﺘﻭ ﺍﻟﺫﻱ ﻭﺼل ﻤﻥ ﻟﺸﺒﻭﻨﻪ ﺇﻟﻰ ﻤﻭﺯﻨﺒﻴﻕ ،ﻓﻴﻌﺩ ﻨﺹ ﺭﺤﻠﺔ ﺴﺎﻨﺘﻭﺱ ﻭﻨﺹ ﻴﻭﻤﻴﺎﺕ ﺩﺍﺠﺎﻤﺎ ﻫﻤﺎ ﺃﻫﻡ ﻨﺼﻴﻥ ﻤﺘﺎﺤﻴﻥ ﻋﻥ ﺍﻟﺠﻬﻭﺩ ﺍﻟﻜﺸﻔﻴﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﻓﻲ ﺍﻟﺴﻨﻭﺍﺕ ﺍﻷﺨﻴﺭﺓ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻭﻁﻭﺍل ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ. ﻭﻋﻥ ﺘﻔﺎﺼﻴل ﻤﻌﺭﻜﺔ ﺩﺩﻴﻭ ﺍﻟﺒﺤﺭﻴﺔ ﻓﺒﺭﺍﻴﺭ 1509ﻡ : ﺍﻷﻗﺼﻰ ﻭﻤﺭﺍﻜﺯ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺸﺎﻁﺌﻴﻥ ﺍﻷﻓﺭﻴﻘﻲ ﻭﺍﻟﻌﺭﺏ ﻭﻫﺭﻤﺯ ﻭﻋﺩﻥ ﻭﻓﺭﺽ ﺍﻹﺘﺎﻭﺍﺕ )(122 ﺍﻟﻜﺒﻴﺭﺓ ﻓﻲ ﺘﻠﻙ ﺍﻟﺠﻬﺎﺕ ﺤﺘﻰ ﺘﺘﺤﻭل ﺍﻟﺘﺠﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻤﺭﺍﻜﺯ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ. ﻻ ﻤﻥ ﻭﻤﻌﻨﻰ ﺨﻁﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﺍﻟﺠﺩﻴﺩﺓ ﻤﻬﺎﺠﻤﺔ ﺍﻟﻤﻼﺤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺠﻤﻴﻊ ﻭﺠﻭﻩ ﻨﺸﺎﻁﻬﺎ ﺒﺩ ﹰ ﻤﻨﺎﺼﺒﺔ ﺍﻟﻌﺩﺍﺀ ﻷﻤﻴﺭ ﻭﺍﺤﺩ ،ﻭﺇﻨﺸﺎﺀ ﻤﺭﻜﺯ ﺠﺩﻴﺩ ﻫﺎﻡ ﻋﻠﻰ ﺴﺎﺤل ﺍﻟﻤﻠﺒﺎﺭ ﻴﻜﻭﻥ ﺒﻤﺜﺎﺒﺔ ﻨﻭﺍﺓ ﺘﺠﺎﺭﻴﺔ ﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺸﺭﻗﻴﺔ ،ﻭﻗﺩ ﻗﺎﻡ ﻋﻠﻰ ﺘﻨﻔﻴﺫ ﻫﺫﻩ ﺍﻟﺴﻴﺎﺴﺔ ﻓﺭﺍﻨﺴﻭﺍ ﺍﻟﻤﻴﺩﺍ ﻭﺍﻟﻔﺭﻨﺴﻭﺍ ﺍﻟﺒﻭﻜﻴﺭﻙ. ﻭﻜﺎﻨﺕ ﺨﻁﺔ ﻓﺭﺍﻨﺴﻭﺍ ﺍﻟﻤﻴﺩﺍ ﺘﺘﻤﺜل ﻓﻲ ﺍﻻﻜﺘﻔﺎﺀ ﺒﺎﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻬﻨﺩﻴﺔ ﻓﻘﻁ ،ﻭﺇﻨﺸﺎﺀ ﻤﺤﻁﺎﺕ ﻟﺘﻤﻭﻴﻥ ﻭﺤﻤﺎﻴﺔ ﺍﻷﺴﻁﻭل ،ﻭﻻ ﻴﺅﺴﺱ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﺃﻴﺔ ﻤﺴﺘﻌﻤﺭﺍﺕ .ﺤﻴﺙ ﺃﻥ ﺇﻨﺸﺎﺀ ﺍﻟﻤﺤﻁﺎﺕ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻗل ﻋﺩﺩ ﻤﻤﻜﻥ ﻤﻥ ﺍﻟﻘﻭﺍﺕ ﺍﻟﺒﺤﺭﻴﺔ ﻟﻀﻤﺎﻥ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﻫﺫﻩ ﺍﻟﺒﺤﺎﺭ ،ﺒﻴﻨﻤﺎ ﺘﺄﺴﻴﺱ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﻤﺠﻬﻭﺩﺍﺕ ﻜﺒﻴﺭﺓ ﻭﻗﻭﺍﺕ ﻋﻅﻴﻤﺔ ﻭﺘﻭﺯﻴﻊ ﺍﻟﻘﻭﻯ ﻓﻴﻜﻭﻥ ﻤﻥ )(123 ﺍﻟﻤﺘﻌﺫﺭ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻟﻤﺭﺍﻜﺯ ﻭﺍﻟﺤﺼﻭﻥ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﺇﺫﺍ ﻜﺜﺭ ﻋﺩﺩﻫﺎ. ﻭﻗﺩ ﻨﻔﺫ ﺍﻟﻤﻴﺩﺍ ﺒﺭﻨﺎﻤﺠﻪ ﻭﺍﻨﺸﺄ ﺍﻟﻤﺤﻁﺎﺕ ﻭﻨﺸﺭ ﺍﻟﻨﻔﻭﺫ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ،ﺜﻡ ﺍﺸﺘﺒﻙ ﻤﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺤﻠﻔﺎﺌﻬﻡ ﻤﻥ ﺍﻟﻤﺼﺭﻴﻴﻥ ﻭﺍﻨﺘﺼﺭ ﻋﻠﻴﻬﻡ ﻓﻲ ﻤﻭﻗﻌﺔ ﺩﻴﻭ ﺍﻟﺒﺤﺭﻴﺔ 1059 )(124 ﻭﻓﻲ ﻁﺭﻴﻕ ﻋﻭﺩﺘﻪ ﻗﺘل ﻓﻲ ﻤﻌﺭﻜﺔ ﺩﺍﺭﺕ ﻓﻲ ﻤﻜﺎﻥ ﻤﺩﻴﻨﺔ ﺍﻟﻜﺎﺏ ﺍﻟﺤﺎﻟﻴﺔ ﻓﻲ ﺃﻓﺭﻴﻘﻴﺎ .ﻭﺘﻤﺜﻠﺕ ﺨﻁﺔ ﺍﻟﺒﻭﻜﻴﺭﻙ ﻓﻲ ﻀﺭﻭﺭﺓ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺒﺤﺎﺭ ﺍﻟﻬﻨﺩ ﺒﺎﺤﺘﻼل ﺍﻟﻤﻨﺎﻓﺫ ﺍﻟﺒﺤﺭﻴﺔ ﺍﻟﻤﻭﺼﻠﺔ ﺇﻟﻴﻬﺎ ﺃﻱ ﺍﺤﺘﻼل ﻤﺩﺨل ﺍﻟﺒﺤﺭ ﺍﻷﺤﻤﺭ ﻭﻤﺩﺨل ﻟﺨﻠﻴﺞ ﺍﻟﻌﺭﺒﻲ .ﻓﺎﺴﺘﻭﻟﻰ ﻋﻠﻰ ﻤﺴﻘﻁ 1507ﺜﻡ ﺴﻠﻤﺕ ﺇﻟﻴﻪ ﻫﺭﻤﺯ ،ﺜﻡ ﺍﺴﺘﻭﻟﻰ ﻋﻠﻰ ﺠﻭﺍ 122 .ﻋﺯﻟﻤﻭ ﻴﻭﺴﻑ ﺒﻙ ﺃﺼﺎﻑ ،ﺘﺎﺭﻴﺦ ﺴﻼﻁﻴﻥ ﺒﻨﻲ ﻋﺜﻤﺎﻥ :ﻤﻥ ﺃﻭل ﻨﺸﺄﺘﻬﻡ ﺤﺘﻰ ﺍﻵﻥ /ﺘﻘﺩﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻨﻬﻡ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ، ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﻤﺩﻴﻭﻟﻲ.1995 ،ﺹ34 . 123ﻤﺤﻤﺩ ﻤﺨﺯﻭﻡ ،ﻤﺩﺨل ﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ )ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ (– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻨﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ 360) .1983 ،ﺼﻔﺤﺔ( . . Clifford J. Rogers, Readings on the Military Transformation of Early Modern Europe.- San 124 Francisco: Westview Press, 1995. Pp.299-333. "ﺍﻟﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺴﺎﺤل ﺍﻟﻤﻠﺒﺎﺭ" ﻭﺍﺴﺘﻭﻟﻰ ﻋﻠﻰ ﻤﻠﻘﺎ ،ﻭﻗﺩ ﺤﺎﻭل ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﻋﺩﻥ ﻟﻠﺴﻴﻁﺭﺓ ﻋﻠﻰ )(125 ﺍﻟﺒﺤﺭ ﺍﻷﺤﻤﺭ ﻟﻜﻨﻪ ﻓﺸل. ﻭﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺩﻭﺭ ﺍﻟﺜﺎﻟﺙ ﻤﻥ ﺘﺎﺭﻴﺦ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ )(1583-1551؛ ﻓﻘﺩ ﺤﺎﻭل ﺨﻠﻔﺎﺀ ﺍﻟﺒﻭﻜﻴﺭﻙ ﺼﻴﺎﻨﺔ ﺍﻟﻤﺭﺍﻜﺯ ﺍﻟﺘﻲ ﺃﻭﺠﺩﻫﺎ ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺴﻴﺭ ﻋﻠﻰ ﺴﻴﺎﺴﺘﻪ ،ﻭﻟﻜﻨﻪ ﻤﻥ ﻤﻨﺘﺼﻑ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺩﺏ ﺍﻟﻀﻌﻑ ﻓﻲ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺒﺴﺒﺏ ﺍﻟﻨﺯﺍﻉ ﺒﻴﻥ ﺍﻟﺒﺭﺘﻐﺎل ﻭﺩﻭل ﺍﻟﻤﻤﺎﻟﻴﻙ ﻭﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ،ﻭﺍﻨﺘﺸﺎﺭ ﺍﻟﻨﻔﻭﺫ ﺍﻷﺴﺒﺎﻨﻲ ﻓﻲ ﺍﻟﺒﺭﺘﻐﺎل ﻭﺍﺴﺘﻴﻼﺀ ﻤﻠﻙ ﺍﺴﺒﺎﻨﻴﺎ ﺍﻟﺜﺎﻨﻲ ﻋﻠﻰ ﻋﺭﺵ ﺍﻟﺒﺭﺘﻐﺎل ﺒﻌﺩ ﻤﻭﺕ ﻤﻠﻜﻬﺎ ﻫﻨﺭﻱ ،ﻭﺇﻫﻤﺎل ﺍﻷﺴﺒﺎﻥ ﺸﺄﻨﻬﺎ ﻓﺄﺩﻯ ﺫﻟﻙ ﺇﻟﻰ ﻤﻬﺎﺠﻤﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﻭﻥ ﻟﻠﻤﺭﺍﻜﺯ )(126 ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ. ﻭﻴﻤﻜﻥ ﺇﺠﻤﺎل ﻨﻅﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ﻓﻲ ﻨﻘﺎﻁ ﻜﺎﻟﺘﺎﻟﻲ: • ﻏﺭﺽ ﺍﻟﺒﺭﺘﻐﺎل ﺍﻻﺴﺘﺤﻭﺍﺫ ﻋﻠﻰ ﺘﺠﺎﺭﺓ ﺍﻟﺘﻭﺍﺒل ﻭﺍﺤﺘﻜﺎﺭﻫﺎ ﻓﺎﺼﻁﺩﻤﻭﺍ ﻤﻊ ﺍﻟﻌﺭﺏ ﺍﻟﻤﺴﺘﺄﺜﺭﻴﻥ ﺒﻬﺫﻩ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺯﺍﺩﺕ ﺍﻻﺨﺘﻼﻓﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻤﻥ ﺤﺩﺓ ﻫﺫﻩ ﺍﻻﺼﻁﺩﺍﻡ. • ﻜﺎﻥ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻴﺭﻴﺩﻭﻥ ﺒﺴﻁ ﻨﻔﻭﺫﻫﻡ ﻋﻠﻰ ﺴﺎﺤل ﺍﻟﻤﻠﺒﺎﺭ "ﻤﺭﻜﺯ ﺘﺠﺎﺭﺓ ﺍﻟﺘﻭﺍﺒل" ﻭﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻟﻤﻼﺤﺔ ﻓﻲ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻬﻨﺩﻴﺔ ،ﻭﻴﺘﻀﺢ ﺫﻟﻙ ﻤﻥ ﻨﺸﺎﻁ ﻜل ﻤﻥ ﻓﺎﺴﻜﻭ ﺩﺍﺠﺎﻤﺎ ﻭﻓﺭﺍﻨﺴﻭﺍ ﺍﻟﻤﻴﺩﺍ ﻭﺍﻟﻔﺭﻨﺴﻭﺍ ﺍﻟﺒﻭﻜﻴﺭﻙ. )(127 . 125ﻴﻭﺴﻑ ﻜﺭﻡ ،ﺘﺎﺭﻴﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻭﺴﻴﻁ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1965 ،ﺹ37 126 .ﻋﺒﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻟﻌﻘﺎﺩ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ، ) .1998ﺍﻷﻋﻤﺎل ﺍﻟﻔﻜﺭﻴﺔ ،ﻤﺸﺭﻭﻉ ﻤﻜﺘﺒﺔ ﺍﻷﺴﺭﺓ( . 127 .ﺃﺸﺭﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻗﺭﺍﺀﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﻭﺤﻀﺎﺭﺓ ﺃﻭﺭﺒﺎ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ– .ﺍﻟﻁﺒﻌﺔ ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ: ﺸﺭﻜﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻹﻟﻜﺘﺭﻭﻨﻴﺔ ﺍﻟﻌﺭﺒﻲ) .2008 ،ﺴﻠﺴﺔ ﺍﻟﻤﺅﺭﺥ ﺍﻟﺼﻐﻴﺭ .(4 ، • ﺠﻬﻭﺩﻫﻡ ﻓﻲ ﺇﻨﺸﺎﺀ ﺍﻟﻤﺤﻁﺎﺕ ﺍﻟﻤﺴﻠﺤﺔ ﺍﻟﺘﻲ ﺘﻤﻭﻥ ﺃﺴﺎﻁﻴﻠﻬﻡ ﻭﺘﺭﺍﻗﺏ ﻤﻨﺎﻓﺫ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻬﻨﺩﻴﺔ ﻭﺤﺭﺍﺴﺘﻬﺎ ﻭﺍﺘﺨﺎﺫﻫﺎ ﻤﺭﺍﻜﺯ ﻟﺘﺠﺎﺭﺓ ﺍﻟﺘﻭﺍﺒل ،ﻟﺫﻟﻙ ﻓﻭﺼﻑ ﻫﺫﻩ ﺍﻟﻤﺭﺍﻜﺯ ﺒﺎﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻤﻊ ﻤﺎ ﻴﺴﺘﻠﺯﻡ ﺇﻨﺸﺎﺀ ﺇﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻤﻥ ﺘﻨﻅﻴﻡ ﻭﺍﺴﺘﻘﺭﺍﺭ ﺃﻤﺭ ﻻ ﻴﺼﻭﺭ ﺍﻟﺤﺎل ﻋﻠﻰ ﺤﻘﻴﻘﺘﻪ. • ﺃﺩﻯ ﻨﻅﺎﻡ ﺍﻟﺤﻜﻡ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ﻓﻲ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﻤﺴﺘﻌﻤﺭﺓ ﺇﻟﻰ ﻀﻴﺎﻉ ﻫﺫﻩ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻭﺍﻨﺤﻼﻟﻬﺎ ،ﻓﻘﺩ ﺠﻤﻌﺕ ﺍﻟﺴﻠﻁﺔ ﻓﻲ ﻴﺩ ﻨﺎﺌﺏ ﺍﻟﻤﻠﻙ ﻭﻜﺎﻥ ﺸﺒﻴﻬﹰﺎ ﺒﺎﻟﻭﺍﻟﻲ ﻓﻲ ﻤﺼﺭ ،ﻭﻜﺎﻥ ﻻ ﻴﻤﻜﺙ ﻓﻲ ﺍﻟﺤﻜﻡ ﺃﻜﺜﺭ ﻤﻥ ﺜﻼﺙ ﺴﻨﻭﺍﺕ ﻓﻜﺎﻥ ﻜﺭﻩ ﺍﻟﺴﻜﺎﻥ ﻟﻠﺤﻜﻡ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ﺒﺴﺒﺏ ﺠﻤﻊ ﺍﻟﺜﺭﻭﺍﺕ ﺒﺎﻟﺸﺩﺓ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ،ﺃﻀﻑ ﺇﻟﻰ ﺫﻟﻙ ﺍﻟﺘﻌﺼﺏ ﺍﻟﺩﻴﻨﻲ ﺃﻴﻀﺎ ﻷﻨﻬﻡ ﻓﺭﻀﻭﺍ ﺍﻟﺩﻴﺎﻨﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ،ﻜﻤﺎ ﺍﺩﺨﻠﻭﺍ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ "ﻓﻤﻥ ﻟﻡ ﻴﻨﺘﺼﺭ ﺘﺼﺩﺭ ﻀﺩﻩ ﺤﻜﻡ ﻴﻔﻴﺩ ﺃﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻟﻴﺱ ﻜﺎﺜﻭﻟﻴﻜﻲ ﻓﻴﻘﻭﻤﻭﺍ ﺒﺈﺤﺭﺍﻗﻪ ﺤﻴﹰﺎ". ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ؛ ﺃﻥ ﺍﻟﺒﺭﺘﻐﺎل ﻨﻔﺴﻬﺎ ﻟﻡ ﺘﺘﻐﻴﺭ ﺒﺭﻏﻡ ﻫﺫﻩ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﻀﺨﻤﺔ ،ﻓﻤﻊ ﺃﻥ ﻟﺸﺒﻭﻨﺔ ﻜﺎﻨﺕ ﺍﻟﻌﺎﺼﻤﺔ ﺘﻌﻴﺵ ﻓﻲ ﺭﺨﺎﺀ ﻭﺍﺯﺩﻫﺎﺭ ﺒﺴﺒﺏ ﺘﺠﺎﺭﺓ ﺍﻟﻬﻨﺩ ،ﻓﺈﻥ ﺩﺍﺨل ﺍﻟﺒﻼﺩ ﻜﺎﻥ ﻓﻲ )(128 ﺘﺄﺨﺭ. ﻓﺎﻷﺴﻁﻭل ﻭﺍﻟﺤﻤﻼﺕ ﻭﺍﻟﺤﺭﻭﺏ ﺘﺤﺘﺎﺝ ﻷﻴﺩﻱ ﻋﺎﻤﻠﺔ ﻓﻌﻤﺩﻭﺍ ﺇﻟﻰ ﺘﺠﻨﻴﺩ ﺍﻟﻔﻼﺤﻴﻥ ،ﻓﺨﻭﻴﺕ ﺍﻷﺭﺽ ﻭﺍﺴﺘﺨﺩﻤﻭﺍ ﺍﻟﺭﻗﻴﻕ ،ﻭﺍﻨﺘﺸﺭ ﺍﻟﺒﺅﺱ ﻓﻲ ﺍﻟﺒﻼﺩ ﻭﻋﺎﺵ ﻜﺎﻓﺔ ﺍﻟﺸﻌﺏ ﻓﻲ ﻓﻘﺭ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺜﺭﺍﺀ )(129 ﺍﻟﺒﺭﺘﻐﺎل. ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ،ﺒﺩﺃ ﺍﻟﻭﻫﻥ ﻭﺍﻟﻀﻌﻑ ﻴﺩﺏ ﻓﻲ ﻋﻅﺎﻡ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ،ﻭﻴﻤﻜﻥ ﺭﺩ ﺫﻟﻙ ﺇﻟﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭﻱ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ،ﻓﻜﻤﺎ ﻗﺩﻤﻨﺎ ﺴﺎﺒﻘﺎﹰ ،ﻟﻡ ﻴﻜﻥ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ﺫﻟﻙ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﺫﻱ ﻴﻭﻁﺩ ﺃﺭﻜﺎﻨﻪ ﺒﺎﻟﺘﻌﻤﻴﺭ ﻭﺍﻟﺒﻨﺎﺀ ،ﻭﺇﻨﻤﺎ ﺍﺘﺠﻪ . 128ﻜﺘﺎﺏ ﺤﻘﺎﺌﻕ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ :ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/16ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://www.tatsachen-ueber-( : deutschlanl.de/ar/home1.html . For more details aout portuguese Empire ess: Russell-Wood, A.J.R.- The Portuguese 129 Empire 1415- 1825,- John Hopkins: University Press, 1998. )(130 ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﺇﻟﻰ ﺠﻤﻊ ﺃﻜﺒﺭ ﻗﺩﺭ ﻤﻥ ﺍﻷﻤﻭﺍل ﻭﺫﻟﻙ ﻋﻥ ﻁﺭﻴﻕ ﺇﺘﺎﻭﺍﺕ ﻭﺍﻟﻀﺭﺍﺌﺏ ،ﺍﻵﻤﺭ ﺍﻟﺫﻱ ﺃﺜﻘل ﻜﺎﻫل ﺍﻟﺴﻜﺎﻥ ﻭﺃﺭﻫﻘﻬﻡ ﻜﺜﻴﺭﺍﹰ ،ﺃﻀﻑ ﺇﻟﻰ ﺫﻟﻙ ﺃﺴﻠﻭﺏ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻴﻥ ﻭﺍﻟﺫﻱ ﺍﺘﺴﻡ ﺒﺎﻟﻌﺩﻭﺍﻨﻴﺔ ﻭﺍﻟﻅﻠﻡ ﻭﺍﻟﺠﻭﺭ ،ﻭﻟﻘﺩ ﻜﺎﻨﺕ ﻫﺫﻩ ﻋﻭﺍﻤل ﺃﺩﺕ ﺇﻟﻰ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﻋﻠﻰ ﻤﺴﺘﻌﻤﺭﺍﺘﻬﺎ ﺴﻴﻁﺭﺓ ﻫﺸﺔ ،ﻭﻤﺭﻓﻭﻀﺔ ﻤﻥ ﻗﺒل ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻴﻥ. ﺃﻀﻑ ﺇﻟﻰ ﺫﻟﻙ؛ ﺍﻟﺼﺭﺍﻋﺎﺕ ﺍﻟﺒﺤﺭﻴﺔ ﻟﻠﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻭﺨﺼﻭﺼﹰﺎ ﻤﻊ ﺍﻟﻌﺜﻤﺎﻨﻴﻴﻥ ،ﻓﻘﺩ ﻜﺎﻨﺕ ﺍﻟﺒﺤﺎﺭ ﻤﻴﺩﺍﻨﹰﺎ ﻟﻘﻴﺎﻡ ﺼﺭﺍﻋﺎﺕ ﺩﻭﻟﻴﺔ ﻜﺜﻴﺭﺓ ،ﻭﻤﻥ ﺃﻁﺭﺍﻑ ﻤﺘﻌﺩﺩﺓ ،ﻭﻤﻥ ﺒﻴﻥ ﻫﺫﻩ ﺍﻷﻁﺭﺍﻑ ﺍﻟﺒﺭﺘﻐﺎل ،ﻓﻘﺩ ﺍﺘﺴﻌﺕ ﺭﻗﻌﺔ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ،ﻤﺎ ﻜﺎﻥ ﻟﻪ ﺃﺜﺭ ﺴﻠﺒﻲ ﻋﻠﻰ ﺍﻟﺒﺤﺭﻴﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ،ﺇﺫ ﺃﻨﻬﺎ ﺍﺴﺘﻨﺯﻓﺕ ﻓﻲ ﻤﻌﺎﺭﻙ ﻭﺼﺭﺍﻋﺎﺕ ﻜﺜﻴﺭﺓ ﻭﻤﻊ ﺃﻁﺭﺍﻑ ﻤﺘﻌﺩﺩﺓ ،ﻭﻤﻥ ﺒﻴﻨﻬﺎ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ،ﻜﻤﺎ ﺍﻨﺘﺸﺭ ﺍﻟﻨﻔﻭﺫ ﺍﻻﺴﺒﺎﻨﻲ ﻓﻲ ﺍﻟﺒﺭﺘﻐﺎل ﻨﻔﺴﻬﺎ ،ﺤﺘﻰ ﺍﺴﺘﻁﺎﻉ ﺍﻟﻤﻠﻙ ﺍﻹﺴﺒﺎﻨﻲ ﻓﻴﻠﻴﺏ ﺍﻟﺜﺎﻨﻲ ﺍﺤﺘﻼل ﺍﻟﺒﺭﺘﻐﺎل ﺒﻌﺩ ﻭﻓﺎﺓ ﺍﻟﻤﻠﻙ ﻫﻨﺭﻱ .ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻙ؛ ﺘﺩﺨل ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ﻓﻲ ﺸﺅﻭﻥ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﺤﺘﻰ ﺃﻨﻬﻡ ﺃﻨﺸﺌﻭﺍ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ. )(131 ﺍﻟﻜﺸﻭﻑ ﺍﻷﺴﺒﺎﻨﻴﺔ . 130ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻤﺼﻁﻔﻰ ،ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺤﺴﻭﻨﺔ ،ﺃﺼﻭل ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ -.ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻁﺒﻌﺔ ﺠﺭﻴﺩﺓ ﺍﻟﺼﺒﺎﺡ ،.1958 ،ﺹ56 131 .ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﺸﺭﻜﺔ ﺘﺠﺎﺭﻴﺔ ﻀﺨﻤﺔ ﺃﺴﻬﻤﺕ ﻓﻲ ﺘﻭﻁﻴﺩ ﺍﻟﺤﻜﻡ ﺍﻟﻬﻭﻟﻨﺩﻱ ﻓﻴﻤﺎ ﻴﻌﺭﻑ ﺍﻵﻥ ﺒﺈﻨﺩﻭﻨﻴﺴﻴﺎ. ﻭﻤﻨﺤﺕ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻓﻲ ﻋﺎﻡ 1602ﻡ ﺍﻟﺸﺭﻜﺔ ﺤﻕ ﺍﺤﺘﻜﺎﺭ ﺤﺭﻜﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺒﻴﻥ ﺁﺴﻴﺎ ﻭﻫﻭﻟﻨﺩﺍ .ﻭﻗﺩ ﺤﺼﻠﺕ ﺍﻟﺸﺭﻜﺔ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺼﻼﺤﻴﺎﺕ ﺤﻜﻭﻤﻴﺔ ﻭﻋﺴﻜﺭﻴﺔ ﻭﺍﺴﻌﺔ ﺍﻟﻨﻁﺎﻕ ،ﻜﺎﻥ ﻤﻥ ﺒﻴﻨﻬﺎ ﺤﻕ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻷﺭﺍﻀﻲ ﻭﺨﻭﺽ ﺍﻟﺤﺭﻭﺏ ﻓﻲ ﺁﺴﻴﺎ. ﻭﻨﺠﺤﺕ ﺍﻟﺸﺭﻜﺔ ﺒﺤﻠﻭل ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻤﻥ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ﻓﻲ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺘﺠﺎﺭﺓ ﺍﻟﻘﺭﻓﺔ ﻭﺍﻟﻘﺭﻨﻔل ﻭﺠﻭﺯ ﺍﻟﻁﻴﺏ ﻓﻲ ﺸﺭﻗﻲ ﺍﻟﻬﻨﺩ. ﻭﻜﺎﻥ ﻟﻠﺸﺭﻜﺔ ﻓﺭﻭﻉ ﺘﺠﺎﺭﻴﺔ ﻋﺩﻴﺩﺓ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻵﺴﻴﻭﻴﺔ ،ﻭﺴﻴﻁﺭﺕ ﺍﻟﺸﺭﻜﺔ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺃﺠﺯﺍﺀ ﻤﻤﺎ ﻴﻌﺭﻑ ﺍﻵﻥ ﺒﺠﻨﻭﺏ ﺇﺭﻓﺭﻴﻘﻴﺎ ﻭﺴﺭﻴﻼﻨﻜﺎ ﻭﻤﻌﻅﻡ ﺇﻨﺩﻭﻨﻴﺴﻴﺎ ﺍﻟﺤﺎﻟﻴﺔ ،ﻭﻗﺩ ﺘﺯﺍﻴﺩ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻤﻥ ﻋﺸﺭ ﺤﺠﻡ ﺍﻟﻁﻠﺏ ﻋﻠﻰ ﺍﻟﻤﻨﺴﻭﺠﺎﺕ ﻤﻥ ﺍﻟﻬﻨﺩ ﻭﺍﻟﺸﺎﻱ ﻤﻥ ﺍﻟﺼﻴﻥ ﻭﺍﻟﻘﻬﻭﺓ ﻤﻥ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺠﺎﻭﻩ ،ﻭﺃﺼﺒﺢ ﺍﻹﻗﻠﻴﺎﺕ ﻋﻠﻴﻬﺎ ﺃﻜﺒﺭ ﻤﻥ ﺍﻹﻗﺒﺎل ﻋﻠﻰ ﺍﻟﺘﻭﺍﺒل .ﻭﻗﺩ ﻭﺍﺠﻬﺕ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻤﻨﺎﻓﺴﺔ ﻗﻭﻴﺔ ﻤﻥ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺍﻟﺒﺭﻴﻁﺎﻨﻴﺔ ﻭﻤﻥ ﺴﺎﺌﺭ ﺍﻟﺸﺭﻜﺎﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ .ﻭﻟﻜﻥ ﺍﻟﺸﺭﻜﺔ ﺃﻓﻠﺴﺕ ﺜﻡ ﺃﻟﻐﻴﺕ ﻋﺎﻡ 1799ﻡ .ﻴﺭﺍﺠﻊ: )Glenn J.Ames, The Globe Encompassed: The Age of European Discovery (1500-1700 University of Toledo: Prentice Hall Copyrght, 2008. Pp. 102-111. ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ؛ ﻗﺎﻤﺕ ﺍﻟﺒﺭﺘﻐﺎل ﺒﻜﺸﻭﻓﻬﺎ ﻋﻠﻰ ﻴﺩ ﺒﺭﺘﻐﺎﻟﻴﻴﻥ ،ﻭﻟﻜﻥ ﺍﻷﺴﺒﺎﻥ ﻗﺎﻤﺕ ﺍﺴﺘﻜﺸﺎﻓﺎﺘﻬﻡ ﻋﻠﻰ ﻴﺩ ﺃﺠﺎﻨﺏ ﻭﻜﺎﻥ ﻜﺭﻴﺴﺘﻭﻑ ﻜﻭﻟﻤﺒﻭﺱ )(1506-1451 )(132 ﺇﻴﻁﺎﻟﻲ ﺩﺭﺱ ﺍﻟﻤﻼﺤﺔ ﻋﻤﻠﻴﺎ ﻭﺩﺭﺱ ﺍﻟﺨﺭﺍﺌﻁ ﻭﺨﺭﺝ ﻤﻥ ﻗﺭﺍﺀﺍﺘﻪ ﻭﺩﺭﺍﺴﺎﺘﻪ ﺒﻔﻜﺭﺓ ﻓﺤﻭﺍﻫﺎ ﺃﻥ ﺍﻟﻭﺼﻭل ﻟﻠﻬﻨﺩ ﻴﻤﻜﻥ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺴﻴﺭ ﻟﻠﻐﺭﺏ .ﺤﻴﺙ ﺃﻨﻪ ﺇﺫﺍ ﺃﺒﺤﺭ ﻏﺭﺒ ﹰﺎ ﻤﻥ ﻤﻀﻴﻕ ﺠﺒل ﻁﺎﺭﻕ ﻋﺒﺭ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﺍﺴﺘﻁﺎﻉ ﺃﻥ ﻴﺼل ﺍﻟﺸﻭﺍﻁﺊ ﺍﻟﺸﺭﻗﻴﺔ ﻷﺴﻴﺎ ،ﻭﻟﻡ ﻴﻌﺒﺄ ﺒﺎﻟﺨﺭﺍﻓﺎﺕ ﺍﻟﺴﺎﺌﺩﺓ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻭﺍﻟﻘﺎﺌﻠﺔ "ﺒﺄﻥ ﻤﻥ ﻴﺘﻭﻏل ﻏﺭﺏ ﺃﺴﺒﺎﻨﻴﺎ ﻤﻌﻨﺎﻫﺎ ﻨﻬﺎﻴﺔ ﺍﻟﻌﺎﻟﻡ ،ﻭﺃﻥ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﻁﺒﻘﹰﺎ ﻟﻸﺴﺎﻁﻴﺭ ﺒﻪ ﻜﺎﺌﻨﺎﺕ ﻏﺭﺒﻴﺔ ﻭﺠﻥ )(133 ﻭﻤﻴﺎﻩ ﺘﺘﺤﻭل ﻟﻨﻴﺭﺍﻥ ﻤﺸﺘﻌﻠﺔ ،ﻭﺃﻥ ﻫﺫﺍ ﺍﻟﻤﺤﻴﻁ ﻨﻬﺎﻴﺔ ﺴﻁﺢ ﺍﻷﺭﺽ". ﻭﻟﻘﺩ ﺭﻓﺽ ﻤﺸﺭﻭﻉ ﻜﻭﻟﻤﺒﻭﺱ ﻤﻥ ﻤﻠﻭﻙ ﺍﻟﺒﺭﺘﻐﺎل ﻭﻓﺭﻨﺴﺎ ،ﻭﻟﻜﻨﻪ ﻋﺭﺽ ﻤﺸﺭﻭﻋﺔ ﻋﻠﻰ ﺍﻟﻤﻠﻜﻴﻥ ﺍﻹﺴﺒﺎﻨﻴﻴﻥ ﻭﺃﺨﺒﺭﻫﻡ ﺒﺄﻨﻪ ﺴﻭﻑ ﻴﺘﻘﺩﻡ ﻏﺭﺒﹰﺎ ﻭﻴﺼل ﻟﻁﺭﻴﻕ ﺍﻟﺘﻭﺍﺒل ،ﻭﺒﻌﺩ ﺨﻤﺱ ﺴﻨﻭﺍﺕ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺔ ﺭﻓﺽ ﻤﺸﺭﻭﻋﻪ ﻓﺘﻘﺩﻡ ﻤﺩﺓ ﺃﺨﺭﻯ ﻟﻤﻠﻜﻲ ﺍﺴﺒﺎﻨﻴﺎ ﻭﺍﺴﺘﻌﺎﻥ ﺒﺄﺤﺩ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻭﺴﻴﺩﺓ ﺫﺍﺕ 134 ﺤﻅﻭﺓ ﻜﺒﻴﺭﺓ ﻟﺩﻯ ﺍﻟﻤﻠﻜﺔ ﻓﻭﺍﻓﻘﺎ ﻋﻠﻰ ﻤﺸﺭﻭﻉ ﻜﻭﻟﻤﺒﻭﺱ ﻷﺴﺒﺎﺏ ﺩﻴﻨﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻴﺔ. ﻭﺘﺘﻤﺜل ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺘﺤﻭﻴل ﺴﻜﺎﻥ ﺍﻟﺒﻼﺩ ﺍﻷﺼﻠﻴﻴﻥ ﻟﻠﻤﺴﻴﺤﻴﺔ ،ﺤﻴﺙ ﻜﺎﻥ ﺍﻹﺴﻼﻡ ﺴﺒﺢ ﺒﺎﻟﻨﺴﺒﺔ ﻟﺩﻭل ﻏﺭﺏ ﺃﻭﺭﺒﺎ ﻓﻴﻬﺩﺩ ﺒﺎﻟﻭﻴل ﻭﺒﻤﺜﺎﺒﺔ ﺨﻁﺭ ﻋﻠﻰ ﺍﻷﺒﻭﺍﺏ ﺒﺎﻟﻨﺴﺒﺔ ﻷﺴﺒﺎﻨﻴﺎ ﻭﺍﻟﺒﺭﺘﻐﺎل ،ﻓﻜﺎﻥ ﺭﺩ ﺍﻟﻔﻌل ﺃﻥ ﺍﻟﻤﻠﻜﻴﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺎﻥ ﻴﻜﺭﻫﺎﻥ ﺍﻹﺴﻼﻡ ﻓﻜﺎﻨﺕ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﻟﻜﻭﻟﻤﺒﻭﺱ 132 .ﺠﻼل ﻴﺤﻴﻰ ،ﺠﺎﺩ ﻁﻪ ،ﻤﻌﺎﻟﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ :ﺩﺭﺍﺴﺔ ﻟﺘﻁﻭﺭ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ ﻭﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻟﻌﺎﻟﻡ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﻨﺸﺄﺓ ﺍﻟﻤﻌﺎﺭﻑ.1974 ،ﺹ33 . 133ﻤﺠﻤﻭﻋﺔ ﺒﺎﺤﺜﻴﻥ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻭﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ،ﺩﺭﺍﺴﺔ ﺒﺈﺸﺭﺍﻑ ﻤﺭﻜﺯ ﺘﺒﺎﺩل ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺒﺎﻟﺘﻌﺎﻭﻥ ﻤﻊ ﻤﻨﻅﻤﺔ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ )ﻴﻭﻨﺴﻜﻭ(– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺄﻟﻴﻑ ﻭﺍﻟﻨﺸﺭ 466) .1970 ،ﺼﻔﺤﺔ( . . 134ﺒﻴﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ) /(1914-1815ﺘﺭﺠﻤﺔ ﺠﻼل ﻴﺤﻴﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ، .1978 ﺍﻟﺘﻘﺩﻡ ﻏﺭﺒﹰﺎ ﻟﺘﻨﺼﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﺘﻤﻬﻴﺩ ﻟﺤﻤﻠﺔ ﺇﻟﻰ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ .ﻭﺘﻤﺜﻠﺕ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ )(135 ﺠﻠﺏ ﺍﻷﻤﻭﺍل ﻟﺜﺭﺍﺀ ﺍﻟﺒﻼﻁ ﺍﻷﺴﺒﺎﻨﻲ ﻭﻀﻡ ﺒﻼﺩ ﺠﺩﻴﺩﺓ ﻷﺴﺒﺎﻨﻴﺎ ﻭﺍﻟﺤﺼﻭل ﻋﻠﻰ ﻤﻨﺘﺠﺎﺘﻬﺎ. ﻓﻲ 3ﺃﻏﺴﻁﺱ 1492ﻡ ﺨﺭﺝ ﻜﻭﻟﻤﺒﻭﺱ ﻤﻥ ﺃﺴﺒﺎﻨﻴﺎ ﺒﺜﻼﺙ ﺴﻔﻥ ﻋﻠﻰ ﺭﺃﺴﻬﺎ ﺴﻔﻴﻨﺔ ﺴﺎﻨﺘﺎ ﻤﺎﺭﻴﺎ Santa Mariaﻭﻜﺎﻥ ﻴﻘﻭﺩﻫﺎ .ﻭﻤﻀﺕ ﺍﻷﻴﺎﻡ ﻭﺍﻻﺴﺎﺒﻴﻊ ﻻ ﻴﻌﺜﺭﻭﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﺤل ﺍﻟﻴﺄﺱ ﻋﻠﻰ ﺍﻟﺒﺤﺎﺭﺓ ﺍﻟﻤﺭﺍﻓﻘﻴﻥ ﻟﻪ ﺤﺘﻰ ﻅﻬﺭﺕ ﺍﻷﺭﺽ ﻷﻭل ﻤﺭﺓ ،ﻭﻜﺎﻨﺕ ﺍﻷﺭﺽ ﻫﻲ ﺠﺯﻴﺭﺓ ﻤﻥ ﺠﺯﺭ ﺍﻟﺴﺎﺤل ﺍﻷﻤﺭﻴﻜﻲ ﺍﻟﺸﺭﻗﻲ "ﺒﻬﺎﻤﺎ" ﻟﻡ ﺘﻜﻥ ﻤﻌﺭﻭﻓﺔ ﻟﻠﻌﺎﻟﻡ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻭﺍﻋﺘﻘﺩ ﻜﻭﻟﻤﺒﻭﺱ ﺃﻨﻪ ﻭﺼل ﻟﺠﺯﺀ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ .ﻜﺎﻥ ﻓﻲ 12ﺃﻜﺘﻭﺒﺭ 1492ﻓﻨﺯل ﻋﻠﻴﻬﺎ ﻤﻊ ﺍﻟﻀﺎﺒﻁ ﻭﺍﻟﺒﺤﺎﺭﺓ ﻭﻜﺎﻥ ﻜﻭﻟﻤﺒﻭﺱ ﻴﺤﻤل ﺍﻟﺸﻌﺎﺭ ﺍﻟﻤﻠﻜﻲ ،ﻭﺍﻟﻀﺎﺒﻁ ﻴﺭﻓﻌﻭﻥ ﻋﻠﻤﻴﻥ ﺍﻟﺼﻠﻴﺏ ﺍﻷﺨﻀﺭ ﻭﺍﻷﺤﺭﻑ ﺍﻷﻭﻟﻰ ﻟﻜل ﻤﻥ ﻓﺭﺩﻴﻨﺎﻨﺩ ﻭﺇﻴﺯﺍﺒﻴﻼ. )(136 ﻭﻴﻨﺎﺩﻱ ﻜﻭﻟﻤﺒﻭﺱ ﺃﻥ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﺘﺎﺒﻌﺔ ﻟﻠﻌﺭﺵ ﺍﻷﺴﺒﺎﻨﻲ ،ﺜﻡ ﻭﺼل ﺇﻟﻰ ﻜﻭﺒﺎ ﻭﺴﻤﺎﻫﺎ ﺃﺴﺒﺎﻨﻴﻭﻻ ﺃﻱ ﺃﺴﺒﺎﻨﻴﺎ ﺍﻟﺼﻐﻴﺭﺓ ﺍﻟﺠﺩﻴﺩﺓ ،ﻭﻋﺎﺩ ﻜﻭﻟﻤﺒﻭﺱ ﺇﻟﻰ ﺃﺴﺒﺎﻨﻴﺎ ﻭﺍﻟﺴﻔﻴﻨﺔ ﺘﺤﻤل ﺴﻠﻊ ﻏﺭﻴﺒﺔ ﻋﻥ ﺃﺴﺒﺎﻨﻴﺎ ﻤﺜل ﺍﻟﺒﻁﺎﻁﺱ ﻭﺍﻟﻜﺎﻜﺎﻭ ﻭﺍﻟﺩﺨﺎﻥ ﻭﺍﻟﺒﻥ ،ﻜﻤﺎ ﺤﻤل ﻤﻌﻪ ﺒﻌﺽ ﺴﻜﺎﻥ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻭﻋﻨﺩﻤﺎ )(137 ﻭﺼل ﺃﻨﻌﻤﺕ ﻋﻠﻴﻪ ﺍﻟﻤﻠﻜﺔ ﺒﻠﻘﺏ ﺃﺩﻤﻴﺭﺍل. ﻭﻟﻘﺩ ﻗﺎﻡ ﻜﻭﻟﻤﺒﺱ ﺒﺜﻼﺙ ﺭﺤﻼﺕ ﺨﻼل ﺍﻷﻋﻭﺍﻡ ) (1502-1498-1493ﻟﻠﺴﺎﺤل ﺍﻟﺸﺭﻗﻲ ﺍﻷﻤﺭﻴﻜﻲ ﻗﺭﺏ ﺒﻨﻤﺎ ﻭﺸﺎﻁﺊ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ،ﻜﻤﺎ ﻜﺸﻑ ﺠﺯﺭ ﺃﺨﺭﻯ ﻤﻥ ﺠﺯﺭ ﺍﻟﻬﻨﺩ ﺍﻟﻐﺭﺒﻴﺔ، ﻜل ﺫﻟﻙ ﻭﻫﻭ ﻤﻘﺘﻨﻊ ﺒﺄﻨﻪ ﻭﺼل ﻟﺸﺭﻕ ﺍﻟﻬﻨﺩ ﻭﺃﻨﻪ ﺴﻭﻑ ﻴﺼل ﺍﻟﻁﺭﻴﻕ ﺍﻟﺘﻭﺍﺒل ،ﻭﺃﻨﻪ ﺍﻜﺘﺸﻑ ﺠﺯﺀ . 135ﺸﺎﺭل ﺍﻨﺩﺭﻯ ﺠﻭﻟﻴﺎﻥ ،ﺘﺎﺭﻴﺦ ﺃﻓﺭﻴﻘﻴﺎ /ﺘﺭﺠﻤﺔ ﻁﻠﻌﺕ ﻋﻭﻀﻲ ﺃﺒﺎﻅﺔ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻤﺎﺠﺩ ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ.1968 ، ﺹ .168 136 .ﺸﻭﻗﻲ ﻀﻴﻑ ،ﻤﺤﺎﻀﺭﺍﺕ ﺒﻌﻨﻭﺍﻥ "ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ،ﻤﺅﺘﻤﺭ ﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺍﻟﺩﻭﺭﺓ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﺴﺘﻴﻥ– .ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﺎﺭﺱ .2002ص 36 137 .ﺭﺘﺒﺔ ﻤﺜل ﺍﻟﺭﺘﺒﺔ ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻟﻠﻭﺀ . ﻓﻲ ﺍﻟﻤﺤﻴﻁ ﺍﻟﻬﺎﺩﻱ .ﻭﻴﺫﻜﺭ ﺃﻥ ﻜﻭﻟﻤﺒﻭﺱ ﻜﺎﻥ ﻴﺭﺘﺩﻱ ﺍﻟﺯﻯ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺨﺎﺹ ﺒﻁﺎﺌﻔﺔ ﺍﻟﻔﺭﻨﺴﻴﺴﻜﺎﻥ ﻭﻗﺩ ﺭﺴﻤﺕ ﺍﻟﺼﻠﺒﺎﻥ ﻋﻠﻰ ﺃﺸﺭﻋﺔ ﺍﻟﺴﻔﻥ ﺍﻟﺘﻲ ﺃﻗﻠﺘﻪ ﻓﻲ ﺭﺤﻼﺘﻪ. )(138 ﻭﻜﺎﻥ ﻨﺠﺎﺡ ﺭﺤﻠﺔ ﻜﻭﻟﻤﺒﻭﺱ ﺍﻟﻜﺸﻔﻴﺔ ﻴﻌﻨﻲ ﻅﻬﻭﺭ ﻤﻨﺎﻓﺱ ﻟﻠﺒﺭﺘﻐﺎل ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺤﺭﻴﺼﺔ ﻋﻠﻰ ﺍﻻﺤﺘﻔﺎﻅ ﺒﺎﻷﻗﺎﻟﻴﻡ ﺍﻟﺠﺩﻴﺩﺓ ﻤﻠﻜﹰﺎ ﻟﻬﺎ ،ﻭﺤﺎﺫﺕ ﺍﻟﺒﺭﺘﻐﺎل ﻋﻠﻰ ﻤﺭﺴﻭﻡ ﺒﺎﺒﻭﻱ ﻴﻤﻜﻨﻬﺎ ﺒﻤﻘﺘﻀﺎﻩ ﺍﻟﺘﻭﺴﻊ ﺸﺭﻗﹰﺎ ﻭﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻟﺘﻭﺍﺒل ﻭﺍﻟﺒﻼﺩ ﺍﻟﺘﻲ ﺘﻜﺘﺸﻑ ،ﻓﺒﺩﺃﺕ ﺍﻟﻤﺸﺎﺤﻨﺎﺕ ﺒﻴﻥ ﺍﻟﺩﻭﻟﺘﻴﻥ )(139 )ﺍﻟﺒﺭﺘﻐﺎل ﻭﺃﺴﺒﺎﻨﻴﺎ( ﻭﻟﺠﺄ ﻜل ﻤﻨﻬﻡ ﺇﻟﻰ ﺒﺎﺒﺎ ﺭﻭﻤﺎ ﻓﺘﺼﻭﺭ ﺍﻟﺒﺎﺒﺎ ﺨﻁ ﻭﻫﻤﻲ ﻤﻥ ﺍﻟﻘﻁﺏ ﺍﻟﺸﻤﺎﻟﻲ ﻟﻠﻘﻁﺏ ﺍﻟﺠﻨﻭﺒﻲ ﻭﻋﻠﻰ ﺒﻌﺩ 100ﻓﺭﺴﺦ ﻏﺭﺏ ﺍﻟﺠﺯﺭ ﺍﻟﻭﺍﻗﻌﺔ ﻓﻲ ﺃﻓﺭﻴﻘﻴﺎ ،ﻭﻴﻜﻭﻥ ﻷﺴﺒﺎﻨﻴﺎ ﺍﻷﻗﺎﻟﻴﻡ ﻏﺭﺏ ﻫﺫﺍ ﺍﻟﺨﻁ ﻭﻟﻠﺒﺭﺘﻐﺎل ﺍﻷﻗﺎﻟﻴﻡ ﺸﺭﻕ ﻫﺫﺍ ﺍﻟﺨﻁ .ﻓﺎﻋﺘﺭﻀﺕ ﺍﻟﺒﺭﺘﻐﺎل ﻓﻨﻘل ﻫﺎ ﺍﻟﺨﻁ ﺍﻟﻭﻫﻤﻲ 360ﻓﺭﺴﺨﹰﺎ ﻏﺭﺒﹰﺎ ﻭﺃﺼﺒﺤﺕ ﺍﻟﺒﺭﺍﺯﻴل ﺒﺭﺘﻐﺎﻟﻴﺔ ﻭﺭﻀﺕ ﺃﺴﺒﺎﻨﻴﺎ ﺒﻬﺫﺍ ﺍﻟﺘﻘﺴﻴﻡ، ﻭﻟﻜﻥ ﺩﻭل ﺃﺨﺭﻯ ﺸﻜﺕ ﻭﻫﺎﺠﻤﺕ ﻫﺫﺍ ﺍﻟﻘﺭﺍﺭ )ﻓﺭﻨﺴﺎ ،ﺍﻨﺠﻠﺘﺭﺍ ،ﻫﻭﻟﻨﺩﺍ( ﻭﻭﺼﻔﻭﺍ ﺫﻟﻙ ﺒﺄﻨﻪ ﺍﻋﺘﺩﺍﺀ ﻭﻗﻊ ﻋﻠﻰ ﺤﺭﻴﺔ ﺍﻟﺒﺸﺭ ﻓﻜﻴﻑ ﻴﻘﺴﻡ ﺍﻟﻌﺎﻟﻡ ﻋﻠﻰ ﺩﻭﻟﺘﻴﻥ ،ﻭﻟﻘﺩ ﻜﺎﻥ ﺍﻟﺒﺎﺒﺎ ﻴﺤﺏ ﺍﻟﺩﻭﻟﺘﻴﻥ ﻷﻥ ﻜﻼﻫﻤﺎ ﻜﺎﺜﻭﻟﻴﻜﻴﺘﻴﻥ ﻭﺃﻜﺜﺭ ﺍﻟﺩﻭل ﻟﻪ ،ﻭﻟﻬﺫﺍ ﺃﺒﺭﻤﺕ ﻤﻌﺎﻫﺩﺓ ﺘﻭﺭﺩ ﻴﺴﻴﻼﺱ ﻓﻲ 1494ﺒﻴﻥ ﺃﺴﺒﺎﻨﻴﺎ )(140 ﻭﺍﻟﺒﺭﺘﻐﺎل ﻟﺘﺜﺒﻴﺕ ﻫﺫﺍ ﺍﻟﺨﻁ ﺍﻟﻭﻫﻤﻲ ﺒﻴﻨﻬﻤﺎ. ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ؛ ﺃﻥ ﻜﻭﻟﻤﺒﺱ ﻓﻲ ﺍﻟﺭﺤﻠﺔ ﺍﻷﺨﻴﺭﺓ ﻗﺎﻡ ﺒﺸﺤﻥ ﺸﺤﻨﺎﺕ ﺁﺩﻤﻴﺔ ﻤﻥ ﺘﻠﻙ ﺍﻟﺠﺯﺭ ﻭﺸﺠﻊ ﺘﺠﺎﺭﺓ ﺍﻟﺭﻗﻴﻕ ،ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻻ ﺘﻭﺍﻓﻕ ﻋﻠﻰ ﻨﻅﺎﻡ ﺍﻟﺭﻗﻴﻕ ﺃﺴﺎﺴﺎ ﻭﻻ ﻨﻅﺎﻤ ﹰﺎ ﻭﺘﺠﺎﺭﺓ ،ﻓﻜﺎﻥ ﺫﻟﻙ ﺴﺒﺏ ﻟﻠﻬﺠﻭﻡ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺒﻼﻁ ﻭﺃﻤﺭ ﺭﺒﺎﻥ ﺍﻟﺴﻔﻴﻨﺔ ﺒﺘﻘﻴﻴﺩ ﻜﻭﻟﻤﺒﻭﺱ ﻭﺘﻜﺒﻴﻠﻪ ﺒﺎﻷﻏﻼل ﻷﻨﻪ ﺃﺴﺎﺀ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﺴﻠﻁﺔ ،ﻭﻗﻴل ﺃﻨﻪ ﻋﺎﺵ ﺒﻘﻴﺔ ﺤﻴﺎﺘﻪ ﻤﻨﺯﻭﻴﹰﺎ ﻭﻗﺩ ﺃﻤﺭ ﺃﻥ ﺘﺩﻓﻥ ﻤﻌﻪ ﺍﻷﻏﻼل ﻓﻲ ﻤﺩﻓﻨﻪ ﻭﻴﻜﺘﺏ ﻋﻠﻰ ﻗﺒﺭﻩ ﺃﻨﻪ ﻤﺎﺕ ﻅﻠﻭﻤﺎﹰ ،ﻭﻟﻜﻥ ﻋﻨﺩﻤﺎ ﺘﻭﻓﻰ ﻜﻭﻟﻤﺒﻭﺱ ﻋﺎﻡ 1506ﻜﺘﺏ ﺍﻟﻤﻭﺍﻁﻨﻭﻥ ﻋﻠﻰ ﻤﻘﺒﺭﺘﻪ )(141 "ﺫﻟﻙ ﺍﻟﺫﻱ ﺃﻋﻁﻰ ﺃﺴﺒﺎﻨﻴﺎ ﻋﺎﻟﻤﹰﺎ ﺠﺩﻴﺩﹰﺍ" 138 .ﻤﻤﺎ ﻴﺫﻜﺭ ﻫﻨﺎ ﺃﻥ؛ ﺃﻤﺭﻴﺠﻭ ﻓﻴﺯﻭﺒﻭﺘﺸﻲ ﺍﻟﺭﺤﺎﻟﺔ ﺍﻹﻴﻁﺎﻟﻲ ﺃﻜﺩ ﺃﻥ ﺍﻟﻤﻜﺘﺸﻑ ﻟﻴﺱ ﺃﺴﻴﺎ ﻭﻻ ﺍﻟﻬﻨﺩ ﻭﺇﻨﻤﺎ ﻋﺎﻟﻡ ﻟﻡ ﻴﻜﺘﺸﻑ ﻤﻥ ﻗﺒل ﻓﺄﻁﻠﻕ ﺍﺴﻤﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺘﻴﻥ . , Bernard Guillemain, Les papes d Avignon (1309-1376). –du Cerf, Paris, 2000 . 139 John Dillenberger, Martin Luther: Selections from His Writings, -New York: Doubleday, 1951 . 140 141 .ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻴﺭﺍﺠﻊ: ﻼ ﻓﻬﻨﺎﻙ ﺤﻤﻼﺕ ﺍﺴﺘﻜﺸﺎﻓﻴﺔ ﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﺍﻟﻭﺠﻭﺩ ﺍﻷﺴﺒﺎﻨﻲ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻜﺎﻥ ﻭﺠﻭﺩ ﻫﺎﺌ ﹰ ﺍﻜﺘﺸﻔﺕ ﻋﺩﺓ ﺃﻤﺎﻜﻥ ﻨﺫﻜﺭ ﻤﻨﻬﺎ ﺍﻟﻤﻜﺴﻴﻙ ﻭﺃﻤﺭﻴﻜﺎ ﺍﻟﻭﺴﻁﻰ ﻭﺒﻴﺭﻭ .ﻓﻔﻲ ﻋﺎﻡ 1519ﻡ ﺘﻭﺠﻪ ﻓﺭﻨﺎﻨﺩﻭ ﻜﻭﺭﺘﻴﺯ ﻟﻐﺯﻭ ﺍﻟﻤﻜﺴﻴﻙ ﻭﻜﺎﻨﺕ ﺘﺴﻜﻨﻬﺎ ﻗﺒﺎﺌل ﺍﻟﻬﻨﻭﺩ ﺍﻟﺤﻤﺭ "ﺍﻷﺯﺘﻙ ﺃﻭ ﺍﻷﺯﺍﺘﻜﺔ" ﻭﻫﻡ ﻗﻡ )(142 ﺫﻭ ﺤﻀﺎﺭﺓ ﻋﺭﻓﻭﺍ ﺍﻟﺯﺭﺍﻋﺔ ﻭﻋﺒﺩﻭﺍ ﺍﻟﺸﻤﺱ، ﻭﻟﻜﻥ ﻜﻭﺭﺘﻴﺯ ﺃﻟﻘﻰ ﺍﻟﺭﻋﺏ ﻓﻲ ﻗﻠﻭﺒﻬﻡ ﻓﻜﺎﻨﻭﺍ ﻻ ﻴﻌﺭﻓﻭﻥ ﺍﻟﺨﻴل ﻭﻻ ﺍﻟﻤﺩﻓﻌﻴﺔ ﻭﻜﺎﻨﻭﺍ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻸﺴﺒﺎﻥ ﺸﻌﺏ ﻤﺘﺨﻠﻑ .ﻭﻗﺩ ﺍﺴﺘﻭﻟﻰ ﻜﻭﺭﺘﻴﺯ ﻋﻠﻰ ﻤﺴﺎﺤﺎﺕ ﻜﺒﻴﺭﺓ ﻤﻥ ﺃﺭﺍﻀﻲ ﺍﻟﻤﻜﺴﻴﻙ ﻭﺍﻨﺸﺄ ﻤﻴﻨﺎﺀ ﻭﺯﺤﻑ ﻋﻠﻰ ﺍﻟﻌﺎﺼﻤﺔ ﻭﻋﺯل ﻤﻠﻙ ﺍﻟﻤﻜﺴﻴﻙ ﺒﻌﺩ ﻫﺯﻴﻤﺘﻪ ،ﻭﺍﺴﺘﻭﻟﻰ ﻋﻠﻰ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺫﻫﺏ ﻭﺍﻟﻔﻀﺔ ﻓﻜﺎﻨﺕ ﺍﻟﻤﻜﺴﻴﻙ ﻋﺎﺼﻤﺔ ﺍﻟﻔﻀﺔ ﻭﻜﺎﻥ ﻜل ﻫﺫﺍ ﻓﻲ ﺤﻭﺯﺓ ﺃﺴﺒﺎﻨﻴﺎ ،ﺤﻴﺙ ﺃﺼﺩﺭ ﺸﺎﺭل ﺍﻟﺨﺎﻤﺱ ﺇﻤﺒﺭﺍﻁﻭﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻤﺭﺴﻭﻡ ﺒﺘﻌﻴﻴﻥ ﻜﻭﺭﺘﻴﺯ ﺤﺎﻜﻡ ﻋﺎﻡ ﻋﻠﻰ "ﺃﺴﺒﺎﻨﻴﺎ ﺍﻟﺠﺩﻴﺩﺓ" ﻭﻫﻭ ﺍﻻﺴﻡ ﺍﻟﺫﻱ ﺃﻁﻠﻘﻪ ﺍﻷﺴﺒﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻜﺴﻴﻙ .ﻭﺒﻔﻀل )(143 ﺴﻼﺡ ﺍﻟﻤﺩﻓﻌﻴﺔ ﻭﺴﻼﺡ ﺍﻟﻔﺭﺴﺎﻥ ﺘﻘﺩﻡ ﺍﻷﺴﺒﺎﻥ ﻷﻤﺭﻴﻜﺎ ﺍﻟﻭﺴﻁﻰ ﻭﺃﺴﺴﻭﺍ ﻋﺩﺓ ﻤﺩﻥ ﺠﺩﻴﺩﺓ ﺒﻬﺎ. ﺃﻤﺎ ﻜﺸﻑ ﺒﻴﺭﻭ ﻓﻴﺭﺘﺒﻁ ﺒﺎﻟﻤﻐﺎﻤﺭ ﺍﻷﺴﺒﺎﻨﻲ ﻓﺭﺍﻨﺴﻭﺍ ﺒﻴﺯﺍﺭ ﻫﺫﺍ ﺍﻟﺭﺠل ﻜﺎﻥ ﻴﺠﻬل ﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺒﺔ ﻭﻜﺎﻥ ﻓﻘﻴﺭ ﻭﻁﻤﻭﺡ ﺠﺩﺍﹰ ،ﻭﻋﻨﺩﻤﺎ ﺴﻤﻊ ﻋﻥ ﺍﻟﺫﻫﺏ ﻭﺍﻟﻔﻀﺔ ﺍﺘﺠﻪ ﺇﻟﻰ ﺠﺯﺭ ﺍﻟﺸﺭﻗﻴﺔ ﻷﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻋﻠﻰ ﺭﺃﺱ ﻤﺎﺌﺔ ﻤﻥ ﺃﺘﺒﺎﻋﻪ ﻓﻭﺠﺩ ﻫﻨﺎﻙ ﻗﺒﺎﺌل ﺍﻹﻨﻜﺎ ،ﻋﺒﺩﻭﺍ ﺍﻟﺸﻤﺱ ﻭﻜﺎﻨﺕ ﻟﻬﻡ ﻁﻘﻭﺱ ﺨﺎﺼﺔ ﻭﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺒﺩﺍﻴﺔ ﻭﻻ ﺘﻭﺠﺩ ﻟﻬﻡ ﻋﻤﻠﻪ ﻭﻟﻜﻥ ﻨﻅﺎﻡ ﺍﻟﻤﻘﺎﻴﻀﺔ .ﻭﻤﻥ ﺍﻟﻐﺭﻴﺏ ﺃﻨﻪ ﻋﺎﻡ 1529ﻡ ﺠﻌل ﻤﻠﻙ ﺍﺴﺒﺎﻨﻴﺎ ﻤﻥ ﻓﺭﺍﻨﺴﻭﺍ ﺤﺎﻜﻡ ﻋﻠﻰ ﺒﻴﺭﻭ ﻭﺒﻔﻀل ﺫﻟﻙ ﻓﺘﺢ ﻓﺭﺍﻨﺴﻭﺍ ﻤﺎ ﺘﺒﻘﻰ ﻤﻥ ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺤﺴﻥ ﺃﺒﻭ ﻋﻠﻴﺔ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﻭﺃﻤﺭﻴﻜﺎ ﺍﻟﺤﺩﻴﺙ -.ﺍﻟﺭﻴﺎﺽ :ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ ،1979 ،ﺹ .16ﺯﻴﻨﺏ ﻋﺼﻤﺕ ﺭﺍﺸﺩ، ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ،ﺍﻟﻘﺎﻫﺭﺓ-.ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ .1998 ،ﺹ .48ﺠﻭﺭﺝ ﻫﺎﺭﺏ ،ﺍﻟﻤﻭﺠﺯ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ/ ﺘﻌﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻁﺭﻴﺢ -.ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﺅﺴﺴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ) .1993 ،ﺹ،143ﺹ (163ﺃﺤﻤﺩ ﺭﻤﻀﺎﻥ ﺃﺤﻤﺩ ،ﺍﻟﺭﺤﻠﻰ ﻭﺍﻟﺭﺤﺎﻟﺔ ﺍﻟﻤﺴﻠﻤﻭﻥ ،ﺠﺩﺓ –ﺩﺍﺭ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﺭﺒﻲ )ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( ﺹ .200ﺤﺴﻴﻥ ﻤﺅﻨﺱ ،ﺘﺭﻴﺦ ﺍﻟﺠﻐﺭﺍﻓﻴﺎ ﻭﺍﻟﺠﻐﺭﺍﻓﻴﻴﻥ ﻓﻲ ﺍﻷﻨﺩﻟﺱ-. ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﻤﺩﺒﻭﻟﻲ .1986 ،ﺹ .172ﺨﺎﻟﺩ ﺃﺒﻭ ﺒﻜﺭ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺇﻜﺘﺸﺎﻑ ﺃﻤﺭﻴﻜﺎ ..ﻤﺭﺍﺤل ﻭﺭﺠﺎل ﻭﺁﺜﺎﺭ"’ ﺇﺴﻼﻡ ﺃﻭﻥ ﻻﻴﻥ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 20ﺃﺒﺭﻴل ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) ( http://www.islamonlin.net/Arabic/history/1422/article07.SHTML Mackinnon Vide, Luther & The Reformation, -London: Longmans, Green Co. 1929. (Vol. III) . 142 143 .ﻤﻭﺴﻭﻋﺔ ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ ،ﻭﻟﻴﺎﻡ ﻻﻨﺠﺯ؛ ﺃﺸﺭﻑ ﻋﻠﻰ ﺍﻟﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﻤﺼﻁﻔﻰ ﺯﻴﺎﺩﺓ ،ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻤﺼﺭﻴﺔ، ) .19598ﺍﻟﺠﺯﺀ ﺍﻟﺨﺎﻤﺱ( . ﺒﻼﺩ ﺒﻴﺭﻭ ،ﻜﻤﺎ ﺃﺴﺭ ﻤﻠﻙ ﺍﻹﻨﻜﺎ ﺍﻟﺫﻱ ﻴﺭﻴﺩ ﺃﻥ ﻴﻔﺘﺩﻱ ﻨﻔﺴﻪ ﺒﻤلﺀ ﺍﻟﺤﺠﺭﺓ ﺍﻟﺘﻲ ﻜﺎﻥ ﺒﻬﺎ ﺫﻫﺒﺎﹰ ،ﻭﻗﺩ ﻗﺒل ﺒﻴﺯﺍﺭ ﻭﺒﻌﺩ ﺫﻟﻙ ﺘﻡ ﺤﺭﻕ ﻤﻠﻙ ﺍﻹﻨﻜﺎ ﻓﻲ ﺤﻀﻭﺭ ﺒﻌﺽ ﺍﻟﺭﻫﺒﺎﻥ ﻓﻜﺎﻥ ﺫﻟﻙ ﻨﻘﻁﺔ ﺴﻭﺩﺍﺀ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻹﺴﺒﺎﻨﻲ. )(144 ﻭﻓﻲ ﻋﺎﻡ 1541ﻡ ﻗﺘل ﻓﺭﺍﻨﺴﻭﺍ ﻴﺒﺯﺍﺭ ﻓﻲ ﻟﻴﻤﺎ ﻋﻠﻰ ﻴﺩ ﺒﻌﺽ ﺃﻋﺩﺍﺌﻪ ،ﻭﻟﻡ ﻴﺘﻭﻗﻑ ﺍﻷﺴﺒﺎﻥ ﻋﻨﺩ ﻫﺫﺍ ﺍﻟﺤﺩ ﺤﻴﺙ ﺴﻴﻁﺭﻭﺍ ﻋﻠﻰ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻤﺎ ﻋﺩﺍ ﺍﻟﺒﺭﺍﺯﻴل ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺤﺕ ﺤﻜﻡ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻭﻴﺘﻀﺢ ﻤﻤﺎ ﺴﺒﻕ ﺃﻥ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺍﻹﺴﺒﺎﻨﻴﺔ ﻟﻡ ﺘﻜﻥ ﺇﺴﺒﺎﻨﻴﺔ ﺨﺎﻟﺼﺔ ،ﻓﻘﺩ ﻗﺎﻡ ﺒﻬﺎ ﺃﺠﺎﻨﺏ ﺃﻤﺜﺎل ﻜﺭﻴﺴﺘﻭﻑ ﻜﻭﻟﻤﺒﻭﺱ).(145 ﺭﺤﻠﺔ ﻤﺎﺠﻼﻥ ﺤﻭل ﺍﻟﻌﺎﻟﻡ ﻭﻨﺘﺎﺌﺠﻬﺎ . 144ﻤﻭﺴﻭﻋﺔ ﺍﻟﻭﺍﺤﺔ (http://www.coptreal.com) : 145 .ﻤﻥ ﺍﻟﺠﻴﺩ ﻫﻨﺎ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺃﻨﻪ ﻗﺩ ﺘﺒﻴﻥ ﻤﻥ ﺩﺭﺍﺴﺔ ﺨﺎﺭﻁﺔ ﻤﺤﻔﻭﻅﺔ ﻓﻲ ﻤﻜﺘﺒﺔ ﺍﻟﻜﻭﻨﻐﺭﺱ ﻓﻲ ﻭﺍﺸﻨﻁﻥ ﺃﻥ ﻤﺎﺭﻜﻭ ﺒﻭﻟﻭ ﻗﺩ ﻴﻜﻭﻥ ﺍﻜﺘﺸﻑ ﺍﻟﺴﺎﺤل ﺍﻟﻐﺭﺒﻲ ﻤﻥ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻗﺒل ﺤﻭﺍﻟﻲ ﻤﺎﺌﺘﻲ ﻋﺎﻡ ﻤﻥ ﻜﺭﻴﺴﺘﻭﻑ ﻜﻭﻟﻭﻤﺒﻭﺱ ،ﻭﻓﻕ ﻤﺎ ﻭﺭﺩ ﺒﻤﺠﻠﺔ "ﻓﻲ ﺍ ﺴﺩﻱ" ﺍﻟﻔﺭﻨﺴﻴﺔ ،ﻭﻴﻔﻴﺩ ﺘﻘﺭﻴﺭ ﻭﻀﻌﻪ ﺤﺎﻓﻅ ﺍﻟﻤﻜﺘﺒﺔ ﻋﺎﻡ 1933ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﻲ ﺍﺤﻀﺭ ﻓﻴﻬﺎ ﻤﺎﺭﺘﺸﻴﺎﻥ ﺭﻭﺴﻲ ﺍﻟﻤﻭﺍﻁﻥ ﺍﻷﻤﺭﻴﻜﻲ ﺍﻻﻴﻁﺎﻟﻲ ﺍﻷﺼل ﺍﻟﻭﺜﻴﻘﺔ ﺍﻟﻰ ﺍﻟﻤﻜﺘﺒﺔ ،ﺃﻨﻬﺎ "ﺘﺼﻭﺭ ﺴﻔﻴﻨﺔ ﺇﻟﻰ ﺠﺎﻨﺏ ﺨﺎﺭﻁﺔ ﺘﻅﻬﺭ ﻗﺴﻤﹰﺎ ﻤﻥ ﺍﻟﻬﻨﺩ ﻭﺍﻟﺼﻴﻥ ﻭﺍﻟﻴﺎﺒﺎﻥ ﻭﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﻭﺃﻤﻴﺭﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ" ﻭﺃﻭﻀﺢ ﺍﻟﻤﺤﺭﺭ ﻓﻲ ﺍﻟﻤﺠﻠﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺍﻟﻜﺎﺘﺏ ﺘﻴﻴﺭﻱ ﺴﻴﻜﺭﻴﺘﺎﻥ ﺃﻥ ﺍﻟﻭﺜﻴﻘﺔ ﺍﻟﻤﺤﻔﻭﻅﺔ ﺘﺤﺕ ﻋﻨﻭﺍﻥ "ﺨﺎﺭﻁﺔ ﻤﻊ ﺴﻔﻴﻨﺔ" ﺘﻅﻬﺭ "ﺸﻌﺎﺭ ﻤﺭﺴﻭﻤﺎ ﻋﻠﻰ ﺍﻟﺴﻔﻴﻨﺔ ﻫﻭ ﺘﺨﻁﻴﻁ ﻷﺤﺭﻑ ﺍﺴﻡ ﻤﺎﺭﻜﻭﺒﻭﻟﻭ .ﻭﺍﻟﻤﻀﻴﻕ ﺍﻟﺫﻱ ﻴﻔﺼل ﺒﻴﻥ ﺴﻴﺒﻴﺭﻴﺎ ﻭﺍﻻﺴﻜﺎ ﻫﻭ ﻤﻭﻀﻭﻉ ﺍﻟﺨﺎﺭﻁﺔ ﺍﻟﺭﺌﻴﺴﻲ" .ﻭﻜﺘﺏ ﺴﻴﻜﺭﻴﺘﺎﻥ ﺃﻥ ﻤﻜﺘﺏ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﻟﻔﺩﺭﺍﻟﻲ ﺍﻷﻤﻴﺭﻜﻲ )ﺍﻑ ﺒﻲ ﺃﻱ( ﺍﺨﻀﻊ ﺍﻟﺨﺎﺭﻁﺔ ﻋﺎﻡ 1943ﻟﻔﺤﺹ ﺒﺎﻷﺸﻌﺔ ﻤﺎ ﻓﻭﻕ ﺍﻟﺒﻨﻔﺴﺠﻴﺔ "ﻜﺸﻑ ﻋﻥ ﻭﺠﻭﺩ ﺜﻼﺙ ﺭﺴﻤﺎﺕ ﻫﻠﻰ ﻫﺫﻩ ﺍﻟﺨﺎﺭﻁﺔ ﺍﻟﻭﺍﺤﺩﺓ ﻓﻭﻕ ﺍﻷﺨﺭﻯ ﻤﺎ ﻴﺸﻴﺭ ﺇﻟﻰ ﺘﺤﺩﻴﺜﻬﺎ ﻤﻊ ﺍﻟﻭﻗﺕ" .ﻭﺃﻭﺭﺩ ﺍﻟﺘﻘﺭﻴﺭ ﻋﺩﺓ ﻓﺭﻀﻴﺎﺕ ﻤﻨﻬﺎ ﺃﻥ ﻴﻜﻭﻥ "ﻤﺎﺭﻜﻭ ﺒﻭﻟﻭ ﺍﻟﺫﻱ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺒﻨﺩﻗﻴﺔ ﻋﺎﻡ 1295ﺃﻋﺎﺩ ﻤﻌﻪ ﺇﻟﻰ ﺃﻭﺭﻭﺒﺎ ﺃﻭﻟﻰ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺤﻭل ﻭﺠﻭﺩ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻤﻨﺫ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺘﻲ ﺠﻤﻌﻬﺎ ﺍﻟﻤﺴﺘﻜﺸﻔﻭﻥ ﺍﻟﺸﻤﺎﻟﻴﻭﻥ" .ﻭﻜﺘﺏ ﺘﻴﻴﺭﻱ ﺴﻴﻜﺭﻴﺘﺎﻥ ﺃﻨﻪ "ﺇﺫﺍ ﻜﺎﻥ ﻤﺎﺭﻜﻭ ﺒﻭﻟﻭ ﺤﻘﺎ ﻤﻥ ﻭﻀﻊ ﻫﺫﻩ ﺍﻟﺨﺎﺭﻁﺔ ،ﻓﻬﺎ ﻴﻌﻨﻲ ﺍﻨﻪ ﻭﺼل ﺇﻟﻰ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻗﺒل ﻗﺭﻨﻴﻥ ﻤﻥ ﻜﻭﻟﻭﻤﺒﻭﺱ ﻭﺭﺴﻡ ﺍﻟﻤﻀﻴﻕ ﺍﻟﺫﻱ ﻴﻔﺼل ﺁﺴﻴﺎ ﻋﻥ ﺃﻤﺭﻴﻜﺎ ﻗﺒل ﺃﺭﺒﻌﺔ ﻗﺭﻭﻥ ﻤﻥ ﻅﻬﻭﺭ ﺃﻤﺭﻴﻜﺎ ﻋﻠﻰ ﺍﻟﺨﺭﺍﺌﻁ ﺍﻷﻭﺭﻭﺒﻴﺔ" .ﻭﻴﻨﺴﺏ ﺍﻜﺘﺸﺎﻑ ﺃﻤﺭﻴﻜﺎ ﺇﻟﻰ ﻜﺭﻴﺴﺘﻭﻑ ﻜﻭﻟﻭﻤﺒﻭﺱ ﻋﺎﻡ .1492ﻭﺫﻜﺭ ﺴﻴﻜﺭﻴﺘﺎﻥ ﺒﺎﻥ ﻤﺎﺭﻜﻭ ﺒﻭﻟﻭ ﻟﻡ ﻴﺫﻜﺭ ﻤﺭﺓ ﻓﻲ ﺭﻭﺍﻴﺎﺘﻪ ﻋﻥ ﺃﺴﻔﺎﺭﻩ ﺍﻜﺘﺸﺎﻑ ﺃﻱ ﺍﺭﺽ ﻓﻲ ﻤﻨﻁﻘﺔ ﺍﻻﺴﻜﺎ ،ﺇﻻ ﺃﻨﻪ ﺍﺴﺭ ﻷﺼﺩﻗﺎﺌﻪ ﻭﻫﻭ ﻋﻠﻰ ﻓﺭﺍﺵ ﺍﻟﻤﻭﺕ "ﻟﻡ ﺍﻜﺘﺏ ﻨﺼﻑ ﻤﺎ ﺭﺃﻴﺕ". ﺨﺒﺭ ﺒﻌﻨﻭﺍﻥ "ﻤﺎﺭﻜﻭ ﺒﻭﻟﻭ ﻗﺩ ﻴﻜﻭﻥ ﺍﻜﺘﺸﻑ ﺃﻤﺭﻴﻜﺎ ﻗﺒل ﻜﻭﻟﻭﻤﺒﻭﺯﺱ" ،ﻤﻨﺸﻭﺭ ﺒﺘﺎﺭﻴﺦ 8ﺃﻏﺴﻁﺱ ،2008ﺹ 33ﺸﺒﻁﺔ ﺍﻟﻌﻠﻤﺎﻨﻴﻴﻥ ﺍﻟﻌﺭﺏ ،ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ .( http://www.3almani.org/spip.php?breve80) : ﻟﻘﺩ ﻜﺎﻥ ﻜل ﻤﻥ ﻜﺭﻴﺴﺘﻭﻑ ﻜﻭﻟﻤﺒﻭﺱ ﺼﺎﺤﺏ ﺍﻟﻜﺸﻭﻑ ﺍﻹﺴﺒﺎﻨﻴﺔ ﻭﻤﻜﺘﺸﻑ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ ،ﻭﻓﺎﺴﻜﻭ ﺩﺍﺠﺎﻤﺎ ﻤﻜﺘﺸﻑ ﻁﺭﻴﻕ ﺍﻟﻬﻨﺩ ﻤﻥ ﺃﻋﻅﻡ ﺍﻟﺒﺤﺎﺭﺓ ﺍﻟﻘﺩﺍﻤﻰ ﺍﻟﺫﻴﻥ ﻗﺎﻤﻭﺍ ﺒﺄﻋﻤﺎل ﺠﻠﻴﻠﺔ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ، )(146 ﻓﻘﺩ ﺘﺨﻴﻠﻭﺍ ﺃﻥ ﺍﻟﻭﺼﻭل ﻟﻠﻬﻨﺩ ﻴﻤﻜﻥ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺴﻴﺭ ﻨﺎﺤﻴﺔ ﺍﻟﻐﺭﺏ ،ﻭﻗﺩ ﺠﺎﺀ ﻤﺎﺠﻼﻥ ﻭﺘﺨﻴل ﺃﻥ ﺍﻟﻘﺩﺭ ﺤﻔﻅﺔ ﻟﻠﻘﻴﺎﻡ ﺒﺄﻋﻤﺎل ﻀﺨﻤﺔ ﺘﺘﻤﺜل ﻓﻲ ﻓﻜﺭﺘﻪ ﺒﺎﻟﻭﺼﻭل ﺇﻟﻰ ﺠﺯﺭ ﺍﻟﺘﻭﺍﺒل ﻓﻲ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺤﻔﻅﺔ ﻟﻠﻘﻴﺎﻡ ﺒﺄﻋﻤﺎل ﻀﺨﻤﺔ ﺘﺘﻤﺜل ﻓﻲ ﻓﻜﺭﺘﻪ ﺒﺎﻟﻭﺼﻭل ﺇﻟﻰ ﺠﺯﺭ ﺍﻟﺘﻭﺍﺒل ﻓﻲ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻐﺭﺏ ،ﻭﻴﺘﺒﻴﻥ ﺃﻥ ﻜﺎﻥ ﻫﺅﻻﺀ ﻜﺎﻨﺕ ﺘﺤﺩﻭﻫﻡ ﺭﻭﺡ ﺼﻠﻴﺒﻴﺔ )(147 ﺸﺩﻴﺩﺓ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻬﺫﻩ ﺍﻟﻜﺸﻭﻑ. ﻴﻌﺘﺒﺭ ﻤﺎﺠﻼﻥ ﺃﺤﺩ ﻋﻅﻤﺎﺀ ﻋﻤﻠﻴﺔ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ ،ﻭﻜﺎﻥ ﺒﺭﺘﻐﺎﻟﻴﹰﺎ ﻤﻥ ﺃﺴﺭﺓ ﻨﺒﻴﻠﺔ ،ﻭﻗﺩ ﺍﺸﺘﺭﻙ ﻓﻲ ﺤﻤﻠﺔ ﺍﻟﺒﺭﺘﻐﺎل ﻟﻠﻬﻨﺩ ﺒﻘﻴﺎﺩﺓ ﺍﻟﻤﻴﺩﺍ ،ﻭﻜﺎﻥ ﻤﺎﺠﻼﻥ ﻴﺭﻯ ﺃﻨﻪ ﻴﺴﺘﻁﻴﻊ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺠﺯﺭ ﺍﻟﺘﻭﺍﺒل ﻓﻲ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻐﺭﺏ ﺒﺎﻟﻁﻭﺍﻑ ﺤﻭل ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﺤﺘﻰ ﺃﻗﺼﻰ ﻁﺭﻓﻬﺎ ﺍﻟﺠﻨﻭﺒﻲ )(148 ﻭﺍﻻﻨﺘﻘﺎل ﺇﻟﻰ ﺍﻟﻤﺤﻴﻁ ﺍﻷﺨﺭ )ﺍﻟﻤﺤﻴﻁ ﺍﻟﻬﺎﺩﻱ(. ﻭﻗﺩ ﺤﺩﺙ ﺨﻼﻑ ﺒﻴﻥ ﻤﺎﺠﻼﻥ ﻭﻤﻠﻙ ﺍﻟﺒﺭﺘﻐﺎل ﻓﺫﻫﺏ ﻟﻠﺒﻼﻁ ﺍﻷﺴﺒﺎﻨﻲ ﻋﺎﺭﻀﹰﺎ ﺨﺩﻤﺎﺘﻪ ﻭﻋﺭﺽ ﻤﺸﺭﻭﻋﺔ ﻋﻠﻰ ﺸﺎﺭل ﺍﻷﻭل ﻤﻭﻀﺤ ﹰﺎ ﻟﻪ ﺃﻥ ﺠﺯﺭ ﺍﻟﺘﻭﺍﺒل ﺘﻘﻊ ﻏﺭﺏ ﺍﻟﺨﻁ ﺍﻟﻤﺴﺘﻘﻴﻡ ﻭﺃﻨﻬﺎ ﺴﻭﻑ ﺘﻜﻭﻥ ﻤﻠﻜﹰﺎ ﻷﺴﺒﺎﻨﻴﺎ ،ﻭﻗﺩ ﺭﺤﺏ ﺍﻟﺒﻼﻁ ﺍﻷﺴﺒﺎﻨﻲ ﺒﻬﺫﺍ ﺍﻟﻤﺸﺭﻭﻉ ،ﻭﻜﺎﻥ ﺸﺭﻴﻙ ﻤﺎﺠﻼﻥ ﻓﻲ The Catholic Encyclopedia: J. Loughlin, "Pope Paul IV." ,-New York: Robert Appleton . 146 Company. Retrieved March 20, 2009 from New Advent: ( http://www.newadvent.org/cathen/11581a.htm 147 .ﺍﻟﺸﻴﺦ ﺍﻟﺘﻴﺠﺎﻨﻲ ﻨﺩﻭﻱ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻹﺴﻼﻡ ﻓﻲ ﻅل ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻓﻲ ﻏﺭﺏ ﺃﻓﺭﻴﻘﻴﺎ" ،ﻤﺠﻠﺔ ﺍﻷﻤﺔ ،ﺍﻟﻌﺩﺩ )(49 ﺍﻟﻤﺠﻠﺩ ﺍﻟﺨﺎﻤﺱ 1405ﻫﺠﺭﻴﺔ ،ﻤﺘﺎﺡ ﺒﻤﺠﻠﺔ ﺍﻟﻔﺴﻁﺎﻁ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺒﺘﺎﺭﻴﺦ 2008/12/30ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://www.fustat.com/C_hist/w_africa.shtml . 148ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻤﻌﺭﺽ ﻹﺤﻴﺎﺀ ﺫﻜﺭﻯ ﺨﺭﻭﺝ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﻏﺭﻨﺎﻁﺔ "– .ﺼﺤﻴﻔﺔ "ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ" .ﺍﻟﻌﺩﺩ ،11040 ﺍﻷﺭﺒﻌﺎﺀ 23ﺼﻔﺭ 1430ﻫـ 18ﻓﺒﺭﺍﻴﺭ .2009ﺹ 39 ﺍﻟﻤﺸﺭﻭﻉ ﻓﺎﻟﻴﺭﻭ ﺍﻟﺫﻱ ﻴﻤﺜل ﺍﻟﺠﺎﻨﺏ ﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﻋﻠﻡ ﺒﺎﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺭﺴﻡ ﺍﻟﺨﺭﺍﺌﻁ، )(149 ﻭﻤﺎﺠﻼﻥ ﻋﻠﻰ ﺩﺭﺍﻴﺔ ﺒﺎﻟﻨﺎﺤﻴﺔ ﺍﻟﻤﻼﺤﻴﺔ ﻓﻜل ﻤﻨﻬﻤﺎ ﻴﻜﻤل ﺍﻵﺨﺭ. ﻭﻓﻲ ﻋﺎﻡ 1518ﻭﻗﻊ ﺸﺎﺭل ﺍﻷﻭل ﻤﻠﻙ ﺃﺴﺒﺎﻨﻴﺎ ﻤﻊ ﻤﺎﺠﻼﻥ ﻋﻘﺩ ﺍﻟﺭﺤﻠﺔ ﻭﻴﺸﺎﺭﻜﻪ ﻓﻴﻬﺎ ﻋﺎﻟﻡ ﺍﻟﺠﻐﺭﺍﻓﻴﺎ ﻓﺎﻟﻴﺭﻭ ،ﻭﻜﺎﻥ ﺍﻻﺘﻔﺎﻕ ﻤﻊ ﺍﻟﻤﻠﻙ ﻋﻠﻰ ﺃﺨﺫ %50ﻤﻥ ﺍﻷﺭﺒﺎﺡ ،ﻭﺇﺫﺍ ﺍﻜﺘﺸﻔﻭﺍ ﺴﺘﺔ ﺠﺯﺭ ﻴﺄﺨﺫﻭﻥ ﺠﺯﻴﺭﺘﻴﻥ ﻭﻴﻜﻭﻥ ﻤﺎﺠﻼﻥ ﺤﺎﻜﻡ ﻋﻠﻰ ﺃﻱ ﺠﺯﻴﺭﺓ ﻴﻜﺘﺸﻔﻬﺎ ،ﻭﻗﺩ ﺯﻭﺩﻫﻡ ﺍﻟﻤﻠﻙ ﺒﺨﻤﺱ ﺴﻔﻥ ﻭﻜﺎﻥ ﺍﻟﻤﻠﻙ ﺤﺭﻴﺹ ﻋﻠﻰ ﻋﺩﻡ ﺍﻹﺴﺎﺀﺓ ﻟﻤﻠﻙ ﺍﻟﺒﺭﺘﻐﺎل ،ﻭﻁﻠﺏ ﻤﻥ ﻤﺎﺠﻼﻥ ﺍﻻﻟﺘﺯﺍﻡ ﺒﺨﻁ ﺍﻟﺘﻘﺴﻴﻡ )(150 ﺍﻟﻭﻫﻤﻲ ﺒﻴﻥ ﺃﺴﺒﺎﻨﻴﺎ ﻭﺍﻟﺒﺭﺘﻐﺎل ،ﻭﺁﻻ ﻴﻜﺘﺸﻑ ﺃﻱ ﺸﻲﺀ ﺇﻻ ﻓﻲ ﻨﻁﺎﻕ ﺃﺴﺒﺎﻨﻴﺎ. ﻭﻓﻲ ﻋﺎﻡ 1519ﻡ ﺃﻗﻠﻌﺕ ﺍﻟﺴﻔﻥ ﻤﻥ ﺴﺎﻥ ﻟﻭﻜﺎﺭ ﻭﺃﺒﺤﺭﺕ ﻓﻲ ﺍﻷﻁﻠﺴﻲ ﺠﻨﻭﺒﹰﺎ ﺜﻡ ﺍﻟﺠﻨﻭﺏ ﺍﻟﻐﺭﺒﻲ ﺤﺘﻰ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﺇﻟﻰ ﺨﻁ ﻋﺭﺽ 49ﺩﺭﺠﺔ ﺠﻨﻭﺒ ﹰﺎ .ﺜﻡ ﻋﺒﺭ ﻤﻀﻴﻕ ﺒﻨﻤﺎ ﺒﻴﻥ ﺠﺒﺎل ﺸﺎﻫﻘﺔ ﺃﻁﻠﻕ ﻋﻠﻴﻬﺎ ﻤﺎﺠﻼﻥ ﻤﻀﻴﻕ ﺍﻷﺤﺩ ﻋﺸﺭ ﺃﻟﻑ ﻋﺫﺭﺍﺀ ﺜﻡ ﺃﻁﻠﻕ ﻋﻠﻴﻬﺎ ﻤﻀﻴﻕ ﻤﺎﺠﻼﻥ ،ﻭﻋﺒﺭ ﻻ ﻓﻲ ﺍﺘﺠﺎﻩ ﺍﻟﻤﺤﻴﻁ ﺍﻟﻬﺎﺩﻱ ﺍﻟﺫﻱ ﺃﻁﻠﻕ ﻋﻠﻴﻪ ﻤﺎﺠﻼﻥ ﺍﺴﻡ ﺍﻟﺒﺎﺴﺎﻓﻴﻜﻲ Pacifiqueﺜﻡ ﺍﻹﺒﺤﺎﺭ ﺸﻤﺎ ﹰ ﺍﻟﻐﺭﺏ ﺃﻻﻑ ﺍﻷﻤﻴﺎل ﻏﺭﺏ ﺃﻤﺭﻴﻜﺎ ﺤﺘﻰ ﻭﺼل ﻟﺒﻌﺽ ﺍﻟﺠﺯﺭ ﻓﻲ ﺒﺤﺭ ﺍﻟﺼﻴﻥ ﻭﺴﻤﺎﻫﺎ )ﺍﻟﻔﻠﺒﻴﻥ( ﻨﺴﺒﺔ ﺇﻟﻰ ﻓﻴﻠﻴﺏ ﻭﻟﻲ ﺍﻟﻌﻬﺩ ،ﻭﻟﻘﺩ ﻜﺎﻥ ﺍﻋﺘﻘﺎﺩ ﻤﺎﺠﻼﻥ ﺍﻟﺨﻁﺄ ﻓﻲ ﺃﻨﻪ ﻭﺼل ﻟﺠﺯﺭ ﺍﻟﺘﻭﺍﺒل ﺒﺴﺒﺏ )(151 ﺍﻟﺘﻘﺩﻴﺭﺍﺕ ﺍﻟﺨﺎﻁﺌﺔ ﺃﺩﻯ ﺇﻟﻰ ﺃﻥ ﺘﺼﺒﺢ ﺍﻟﻔﻠﺒﻴﻥ ﻤﻥ ﻤﻤﺘﻠﻜﺎﺕ ﺃﺴﺒﺎﻨﻴﺎ. ﻓﻘﺩ ﻭﺼل ﺍﻷﺴﺒﺎﻥ ﺒﻘﻴﺎﺩﺓ ﻓﺭﺩﻴﻨﺎﻨﺩ ﻤﺎﺠﻼﻥ ﻟﻠﻔﻠﺒﻴﻥ ﻭﺒﺩﺃﺕ ﺤﺭﻜﺔ ﺍﻟﺘﻨﺼﻴﺭ ﺒﻌﺩ ﺃﻥ ﻭﻁﺩ ﻤﺎﺠﻼﻥ ﻋﻼﻗﺘﻪ ﻤﻊ ﺍﻟﺭﺍﺠﺎ ﻫﻭﻤﺎﻴﻭﻥ ﺤﺎﻜﻡ ﺠﺯﻴﺭﺓ ﺴﻴﺒﻭ ،ﺤﻴﺙ ﺍﻋﺘﻨﻘﺕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺯﻭﺠﺔ ﺍﻟﺭﺍﺠﺎ )(152 ﻫﻭﻤﺎﻴﻭﻥ ﻭﺒﻌﺩ ﺫﻟﻙ ﺍﻋﺘﻨﺎﻗﻬﺎ ﻫﻭ ﻨﻔﺴﻪ .ﻭﺘﻡ ﻋﻘﺩ ﺍﺘﻔﺎﻕ ﻴﻘﻀﻲ ﺒﺄﻥ ﻴﻭﻟﻴﻪ ﻤﺎﺠﻼﻥ ﻤﻠﻙ ﺍﻟﺠﺯﺭ 149 .ﻋﻤﺎﺩ ﺍﻟﺒﺤﺭﺍﻨﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ "ﻓﺘﺢ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﺍﻟﻔﺎﺘﺢ – ."1453ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ ،ﻤﺎﺭﺱ .2009ﺹ )www.historicalkan.co.nr( 37 . 150ﻋﻤﺎﺩ ﺍﻟﺒﺤﺭﺍﻨﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ "ﻓﺘﺢ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﺍﻟﻔﺎﺘﺢ – ."1453ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ ،ﻤﺎﺭﺱ .2009ﺹ www.historicalkan.co.nr( 3 . 151ﺃﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻤﻼ ،ﺃﺜﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﻭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﻤﺸﻕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ .1981 ، . 152ﺸﻭﻗﻲ ﻋﻁﺎ ﺍﻟﺠﻤل ،ﺘﺎﺭﻴﺦ ﻜﺸﻑ ﺃﻓﺭﻴﻘﻴﺎ ﻭﺍﺴﺘﻌﻤﺎﺭﻫﺎ - ،ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ ،ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ.1980 ،ﺹ39 ﺍﻟﻤﺠﺎﻭﺭﺓ ﺘﺤﺕ ﺍﻟﺘﺎﺝ ﺍﻷﺴﺒﺎﻨﻲ ﻤﻘﺎﺒل ﺃﻥ ﻴﺴﺎﻋﺩﻩ ﻋﻠﻰ ﺘﻨﺼﻴﺭ ﺍﻟﺸﻌﺏ ﺍﻟﻔﻠﺒﻴﻨﻲ ،ﻭﺍﻨﺘﻘل ﺍﻷﺴﺒﺎﻥ ﺇﻟﻰ ﺠﺯﻴﺭﺓ ﺼﻐﻴﺭﺓ ﺒﺎﻟﻘﺭﺏ ﻤﻥ ﺴﻴﺒﻭ ﻋﻠﻰ ﺒﻌﺩ ﻜﻴﻠﻭﻤﺘﺭﺍﺕ ﺘﺩﻋﻰ ﺠﺯﻴﺭﺓ ﻤﺎﻜﺘﺎﻥ ﻋﻠﻴﻬﺎ ﺴﻠﻁﺎﻥ ﻤﺴﻠﻡ )(153 ﻴﺩﻋﻰ ﻫﻭ ﺍﻟﺩﺍﺘﻭ ﻻﺒﻭ -ﻻﺒﻭ، ﻭﻴﺫﻜﺭ ﺍﻟﺒﻌﺽ ﺃﻨﻪ ﻋﺭﻑ ﺒﺎﺴﻡ .(154) Kaliph Pulak ﻋﻠﻡ ﺍﻷﺴﺒﺎﻥ ﺒﺈﺴﻼﻡ ﺤﺎﻜﻡ ﺠﺯﻴﺭﺓ ﻤﺎﻜﺘﺎﻥ ﻓﻁﺎﺭﺩﻭﺍ ﻨﺴﺎﺀﻫﺎ ﻭﺴﻁﻭﺍ ﻋﻠﻰ ﻁﻌﺎﻡ ﺃﻫﻠﻬﺎ ﻓﻘﺎﻭﻤﻬﻡ ﺍﻷﻫﺎﻟﻲ ﻓﺄﻀﺭﻡ ﺍﻷﺴﺒﺎﻥ ﻓﻲ ﺃﻜﻭﺍﺥ ﺍﻟﺴﻜﺎﻥ ﺍﻟﻨﺎﺭ ﻭﻓﺭﻭﺍ ﻫﺎﺭﺒﻴﻥ (155)،ﻭﻗﺩ ﺭﻓﺽ ﻻﺒﻭ ﺍﻟﺨﻀﻭﻉ ﻟﻤﺎﺠﻼﻥ ﻭﺤﺭﺽ ﺴﻜﺎﻥ ﺍﻟﺠﺯﺭ ﺍﻟﻤﺠﺎﻭﺭﺓ ﻋﻠﻴﻪ ﻭﺭﺃﻯ ﻤﺎﺠﻼﻥ ﺍﻟﻔﺭﺼﺔ ﻤﻨﺎﺴﺒﺔ ﻹﻅﻬﺎﺭ ﻗﻭﺘﻪ ﻭﺃﺴﻠﺤﺘﻪ ﺍﻟﺤﺩﻴﺜﺔ ﻓﺫﻫﺏ ﻤﻊ ﺒﻌﺽ ﺠﻨﻭﺩﻩ ﻟﺘﺄﺩﻴﺒﻪ. )(156 ﻭﻓﻲ ﺼﺒﺎﺡ 27ﺃﺒﺭﻴل 1531ﺤﺩﺜﺕ ﻤﻌﺭﻜﺔ ﻤﺎﻜﺘﺎﻥ ﻭﻁﻠﺏ ﻤﺎﺠﻼﻥ ﻤﻥ ﻻﺒﻭ ﻻﺒﻭ ﺍﻟﺘﺴﻠﻴﻡ ﻗﺎﺌﻼ )ﺇﻨﻨﻲ ﺒﺎﺴﻡ ﺍﻟﻤﺴﻴﺢ ﺃﻁﻠﺏ ﺇﻟﻴﻙ ﺍﻟﺘﺴﻠﻴﻡ ﻭﻨﺤﻥ ﺍﻟﻌﺭﻕ ﺍﻷﺒﻴﺽ ﺃﺼﺤﺎﺏ ﺍﻟﺤﻀﺎﺭﺓ ﺃﻭﻟﻰ ﻤﻨﻜﻡ ﺒﺤﻜﻡ ﻫﺫﻩ ﺍﻟﺒﻼﺩ( ﻓﺄﺠﺎﺒﻪ ﻻﺒﻭ ﻻﺒﻭ )ﺇﻥ ﺍﷲ ﻭﺇﻥ ﺍﻹﻟﻪ ﺍﻟﺫﻱ ﻨﻌﺒﺩﻩ ﻫﻭ ﺇﻟﻪ ﺠﻤﻴﻊ ﺍﻟﺒﺸﺭ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺃﻟﻭﺍﻨﻬﻡ( ﺜﻡ ﻫﺠﻡ ﻋﻠﻰ ﻤﺎﺠﻼﻥ ﻭﻗﺘﻠﻪ ﺒﻴﺩﻩ ﻭﺸﺘﺕ ﺸﻤل ﻓﺭﻗﺘﻪ ﻭﺭﻓﺽ ﺘﺴﻠﻴﻡ ﺠﺜﺘﻪ ﻟﻸﺴﺒﺎﻥ ،ﻭﻻ ﻴﺯﺍل ﻗﺒﺭ ﻤﺎﺠﻼﻥ ﺩﺍﺨل ﺍﻟﻔﻠﺒﻴﻥ ﺸﺎﻫﺩﹰﺍ ﻋﻠﻰ ﺭﻓﺽ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻟﻁﻤﺱ ﻫﻭﻴﺘﻬﻡ. ﺃﻤﺎ ﺍﻟﺤﻤﻠﺔ ﺒﻌﺩ ﻭﻓﺎﺕ ﻤﺎﺠﻼﻥ ،ﻓﻘﺩ ﺍﺴﺘﻤﺭﺕ ﺍﻟﺤﻤﻠﺔ ﻭﻭﺼﻠﺕ ﺒﻌﺩ 27ﺸﻬﺭ ﻓﻲ ﺍﻟﺒﺤﺭ ﺒﺤﺜ ﹰﺎ ﻋﻥ ﻫﺫﻩ ﺍﻟﺠﺯﺭ )ﺠﺯﺭ ﺍﻟﺘﻭﺍﺒﺎ( ﺇﻟﻰ ﺍﻟﻬﻨﺩ ،ﺜﻡ ﻏﺎﺩﺭﺘﻪ ﺇﻟﻰ ﺭﺃﺱ ﺍﻟﺭﺠﺎﺀ ﺍﻟﺼﺎﻟﺢ ،ﺜﻡ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﻭﺸﻤﺎﻻ ﺇﻟﻰ ﺃﺴﺒﺎﻨﻴﺎ ﻓﻲ ﺍﺸﺒﻴﻠﻴﺔ ﺒﻌﺩ ﺃﻥ ﻓﻀﺕ ﺜﻼﺙ ﺴﻨﻭﺍﺕ ﻜﺎﻥ ﻁﺎﻗﻡ ﺍﻟﺭﺤﻠﺔ ﻴﺘﻜﻭﻥ ﻤﻥ )(200 . Zaide, Sonia M.The Philippines: A Unique Nation, -Philippines: All Nations Publishing Co, 153 1994. Pp. 83-84. . Josiah C.Ang, PM, Historical Timeline of the Royal Sultanate of Sulu Including Related 154 Events Neighboring People, Center for Southeast Asian Studies, available in 25 April 2009at: (http://www.seasite.niu.eduLTagalogLMuslimLhistorical_timeline ) 155 .ﻤﺠﺩﻱ ﺒﺭﺍﻫﻴﻡ ﻤﺤﺭﻡ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻭﻓﺎﺀ ﺴﻠﻁﺎﻥ ﺒﻴﻥ ﺍﻟﻀﻼل ﻭﺍﻹﻀﻼل" ،ﺠﺭﻴﺩﺓ ﺴﺒﺎﺏ ﻤﺼﺭ ،ﻤﻨﺸﻭﺭ ﺒﺘﺎﺭﻴﺦ ،17ﺃﻏﺴﻁﺱ /2005ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ ( http://shbabmisr.com/?xpage=view&EgyxpID=931) : . . "The Death of Magellan 1521", Eye Witness to History, available in march 2001 at: 156 (http://www.eyewitnesstohistory.com/magellan.htm ) ﺒﺤﺎﺭ ﻭﻋﺎﺩﺕ ﺏ) (18ﺒﺤﺎﺭ ﺒﻌﺩ ﻤﻭﺕ ﻭﻗﺘل ﻤﻌﻅﻤﻬﻡ ،ﻭﺒﻌﺩ ﺃﻥ ﻜﺎﻨﺕ ﺍﻟﺤﻤﻠﺔ ﻤﻜﻭﻨﺔ ﻤﻥ ﺨﻤﺱ ﺴﻔﻥ ﻋﺎﺩﺕ ﺒﺴﻔﻴﻨﺔ ﻭﺍﺤﺩﺓ ﻫﻲ "ﻓﻜﺘﻭﺭﻴﺎ" ﻭﺍﻀﻁﻠﻊ ﺒﻘﻴﺎﺩﺘﻬﺎ ﺠﻭﺍﻥ ﺴﺒﺴﺘﻴﺎﻥ ﺩﻴﻠﻜﺎﻨﻭ).(157 ﻭﻗﺩ ﻨﺘﺞ ﻋﻥ ﻫﺫﻩ ﺍﻟﺭﺤﻠﺔ ﻋﺩﺓ ﺃﻤﻭﺭ ﻫﺎﻤﺔ؛ ﻓﻘﺩ ﻗﺎل ﺍﻟﺒﺎﺒﺎ ﺃﻥ ﺍﻷﺭﺽ ﻤﺴﻁﺤﺔ ﻭﻟﻜﻥ ﻤﺎﺠﻼﻥ ﺍﺜﺒﺕ ﺃﻨﻬﺎ ﻜﺭﻭﻴﺔ ﻭﻜﺎﻨﺕ ﺘﻠﻙ ﺤﻘﻴﻘﺔ ﻏﻴﺭ ﻤﻌﺭﻭﻓﺔ ،ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺘﺼﺤﻴﺢ ﻤﻭﺍﻗﻊ ﺍﻷﺭﺽ ﺍﻟﻤﺴﺘﻜﺸﻔﺔ ﻭﺍﻟﺨﺭﺍﺌﻁ ﻭﺘﻐﻴﺭ ﺨﺭﻴﻁﺔ ﺍﻟﻌﺎﻟﻡ .ﻜﻤﺎ ﺜﺒﺕ ﺃﻨﻪ ﻫﻨﺎﻙ ﻋﺎﻟﻡ ﺠﺩﻴﺩ )ﺍﻷﻤﺭﻴﻜﺘﻴﻥ( ﻓﺘﻐﻴﺭﺕ ﺍﻟﺨﺭﺍﺌﻁ ﺍﻟﻌﺎﻟﻤﻴﺔ ،ﻜﻤﺎ ﺘﻡ ﺍﻜﺘﺸﺎﻑ ﻤﺤﻴﻁ ﻤﺠﻬﻭل ﻫﻭ ﺍﻟﻤﺤﻴﻁ ﺍﻟﻬﺎﺩﻱ ﻭﻤﻀﻴﻕ ﻤﺎﺠﻼﻥ ﺍﻟﻤﻭﺼل ﺒﻴﻥ ﺍﻟﻤﺤﻴﻁ ﺍﻟﻬﺎﺩﻱ ﻭﺍﻷﻁﻠﺴﻲ).(158 ﻭﺒﺫﻟﻙ ﺘﻌﺩ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﺃﻫﻡ ﺍﻟﻜﺸﻭﻑ ﻭﻜﺎﻥ ﻤﻥ ﻨﺘﺎﺌﺠﻬﺎ ﻤﻊ ﺍﻟﻜﺸﻭﻑ ﺍﻷﺴﺒﺎﻨﻴﺔ ﺃﻥ ﺘﻀﺎﺀﻟﺕ ﺃﻫﻤﻴﺔ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻭﺍﻨﺘﻘﻠﺕ ﺇﻟﻰ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ،ﻜﻤﺎ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﻜﺸﻭﻑ ﺘﺎﺒﻌﺔ ﻟﻬﺎﺘﻴﻥ ﺍﻟﺩﻭﻟﺘﻴﻥ ﻤﺜل ﺇﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ ﻭﻫﻭﻟﻨﺩﺍ ﻭﻗﺩ ﺩﺨﻠﺕ ﻤﺘﺄﺨﺭﺓ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ. ﺍﻟﻜﺸﻭﻑ ﺍﻟﻬﻨﺩﻴﺔ ﻟﻘﺩ ﺃﺩﻯ ﻗﻴﺎﻡ ﺤﺭﻜﺎﺕ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ،ﺇﻟﻰ ﺍﻨﻘﺴﺎﻡ ﺍﻷﻭﺭﻭﺒﻴﻴﻥ ﺇﻟﻰ ﻜﺎﺜﻭﻟﻴﻙ ﻭﺒﺭﻭﺘﺴﺘﺎﻨﺕ ،ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻨﺘﺞ ﻋﻨﻪ ﺍﺸﺘﻌﺎل ﺍﻟﺤﺭﻭﺏ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻬﻭﺠﺎﺀ ﺍﻟﺘﻲ ﻫﺯﺕ ﺃﻭﺭﻭﺒﺎ ،ﻭﻟﻌل ﺃﺸﺩ ﻭﺃﻗﺴﻰ ﺘﻠﻙ ﺍﻟﺤﺭﻭﺏ ﻫﻲ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﹰﺎ )1648-1618ﻡ( ،ﺘﻠﻙ ﺍﻟﺤﺭﺏ ﺍﻟﺘﻲ ﺍﻜﺘﻭﺕ ﺒﻨﻴﺭﺍﻨﻬﺎ ﺠﻤﻴﻊ ﺃﺭﺠﺎﺀ ﺃﻭﺭﻭﺒﺎ ،ﻭﺍﻨﺘﻬﺕ ﺃﺨﻴﺭﹰﺍ ﺇﻟﻰ ﺤﺭﻴﺔ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﺘﺴﺎﻤﺢ ﺍﻟﺩﻴﻨﻲ ،ﻭﺫﻟﻙ ﻋﻠﻰ ﺇﺜﺭ )(159 ﺘﻭﻗﻴﻊ ﺍﺘﻔﺎﻗﻴﺔ ﺴﺘﻔﺎﻟﻴﺎ ﺒﻴﻥ ﺍﻷﻁﺭﺍﻑ ﺍﻟﻤﺘﺤﺎﺭﺒﺔ. 157 .ﻭﻴل ﺩﻴﻭﺍﻨﺕ ،ﻗﺼﺔ ﺍﻟﺤﻀﺎﺭﺓ ،ﻤﺎﺠﻼﻥ ﻭﻜﺸﻑ ﺍﻷﺭﺽ )ﺹ ،(9184ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 24ﺃﺒﺭﻴل ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) ( http://islamport.com/w/amm/Web/2482/10096.htm . 158ﻋﺯﻟﻤﻭ ﻴﻭﺴﻑ ﺒﻙ ﺃﺼﺎﻑ ،ﺘﺎﺭﻴﺦ ﺴﻼﻁﻴﻥ ﺒﻨﻲ ﻋﺜﻤﺎﻥ :ﻤﻥ ﺃﻭل ﻨﺸﺄﺘﻬﻡ ﺤﺘﻰ ﺍﻵﻥ /ﺘﻘﺩﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻨﻬﻡ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ، ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﻤﺩﻴﻭﻟﻲ .1995 ، . 159ﻟﻭﻴﺱ ﻋﻭﺽ ،ﺜﻭﺭﺓ ﺍﻟﻔﻜﺭ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﺭﻜﺯ ﺍﻷﻫﺭﺍﻡ ﻟﻠﺘﺭﺠﻤﺔ ﻭﺍﻟﻨﺸﺭ، 1987ص 66 ﻭﺭﻏﻡ ﺃﻥ ﺍﻟﺤﺭﺏ ﻜﺎﻨﺕ ﻤﺼﺒﻭﻏﺔ ﺒﺼﺒﻐﺔ ﺤﺭﺏ ﺩﻴﻨﻴﺔ ﻓﻲ ﺒﺩﺍﻴﺔ ﺃﻤﺭﻫﺎ ،ﺇﻻ ﺃﻨﻬﺎ ﺴﺭﻋﺎﻥ ﻤﺎ ﺍﺘﺴﻌﺕ ﻟﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺴﻴﺎﺴﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻴﺔ ﻟﻠﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻭﻜﺎﻨﺕ ﺒﺎﻟﻁﺒﻊ ﻫﻭﻟﻨﺩﺍ ﻤﻥ ﺒﻴﻥ ﻫﺫﻩ ﺍﻟﺩﻭل ﻭﻗﺩ ﺍﺴﺘﻔﺎﺩﺕ ﻫﻭﻟﻨﺩﺍ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﺎﹰ ،ﻭﺍﻟﺘﻲ ﻜﻔﻠﺕ ﻟﻬﺎ ﻋﻨﺩ ﻨﻬﺎﻴﺘﻬﺎ ﻭﺘﻭﻗﻴﻊ ﺍﺘﻔﺎﻗﻴﺔ ﻭﺴﺘﻔﺎﻟﻴﺎ ،ﻭﻜﻔﻠﺕ ﻟﻬﺎ ﺍﻻﺴﺘﻘﻼل ،ﺇﺫ ﺃﻥ ﻫﻭﻟﻨﺩﺍ ﻜﺎﻨﺕ ﺨﺎﻀﻌﺔ ﻹﺴﺒﺎﻨﻴﺎ ﻗﺒل ﺍﻟﺤﺭﺏ، ﻭﻤﻥ ﻫﻨﺎ ﺒﺩﺃﺕ ﺍﻟﺭﻏﺒﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻓﻲ ﺍﻗﺘﺤﺎﻡ ﻤﻴﺩﺍﻥ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ. ﻭﻴﻤﻜﻥ ﺭﺩ ﺃﺴﺒﺎﺏ ﺍﻗﺘﺤﺎﻡ ﻫﻭﻟﻨﺩﺍ ﻤﻴﺩﺍﻥ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ،ﺇﻟﻰ ﺜﻼﺜﺔ ﻋﻭﺍﻤل ﻤﺘﺭﺍﺒﻁﺔ ﻭﻫﻲ :ﺍﻟﻤﻭﻗﻊ ﺍﻟﺠﻐﺭﺍﻓﻲ ﻟﻬﻭﻟﻨﺩﺍ ،ﺤﻴﺙ ﺘﻘﻊ ﻫﻭﻟﻨﺩﺍ ﻋﻠﻰ ﻨﻬﺭ ﺍﻟﺭﺍﻴﻥ ﺍﻟﺫﻱ ﻴﺨﺘﺭﻕ )(160 ﺃﻭﺭﻭﺒﺎ، ﻤﻤﺎ ﻴﺘﻴﺢ ﻟﻬﺎ ﺃﻥ ﺘﻠﻌﺏ ﺩﻭﺭ ﺍﻗﺘﺼﺎﺩﻱ ﺃﻜﺜﺭ ﻓﻌﺎﻟﻴﺔ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ،ﻭﺫﻟﻙ ﺒﺄﻥ ﺘﻜﻭﻥ ﻨﺭﻜﺯ ﺘﺠﺎﺭﻱ ﻟﺘﺠﺎﺭﺓ ﺍﻟﺘﻭﺍﺒل ﻤﻥ ﺍﻟﺸﺭﻕ ،ﺤﻴﺙ ﺃﻥ ﻤﻭﻗﻊ ﻫﻭﻟﻨﺩﺍ ﻴﺘﻴﺢ ﻨﻘل ﻫﺫﻩ ﺍﻟﺘﺠﺎﺭﺓ ﺒﺴﻬﻭﻟﺔ ﻟﺩﻭل ﺃﻭﺭﻭﺒﺎ ،ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻷﻤﺎﻜﻥ ،ﻭﺒﻁﺭﻕ ﺴﻬﻠﺔ ﻭﻏﻴﺭ ﻤﻜﻠﻔﺔ ،ﻭﺫﻟﻙ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻥ ﺍﻟﺒﺭﺘﻐﺎل ﻫﻲ )(161 ﺍﻟﻤﻜﺘﺸﻔﺔ ﻟﻁﺭﻴﻕ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﺠﺩﻴﺩ ،ﺇﻻ ﺃﻥ ﻤﻭﻗﻌﻬﺎ ﻟﻡ ﻴﻜﻥ ﺍﻟﻤﻭﻗﻊ ﺍﻟﻤﺜﺎﻟﻲ، ﻜﻲ ﺘﻠﻌﺏ ﺩﻭﺭ ﺍﻟﻤﺤﻁﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺍﻟﺭﺌﻴﺱ ﻟﻬﺫﻩ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻴﻜﻤﻥ ﺍﻟﻌﺎﻤل ﺍﻟﺜﺎﻨﻲ ﻓﻲ ﺃﻥ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻫﻡ ﺍﻟﻤﺤﺘﻜﺭﻭﻥ ﻟﺘﺠﺎﺭﺓ ﺍﻟﺘﻭﺍﺒل ،ﻭﺫﻟﻙ ﺒﺴﻴﻁﺭﺘﻬﻡ ﻋﻠﻰ ﻁﺭﻕ ﺍﻟﺘﺠﺎﺭﺓ ،ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻨﺘﺞ ﻋﻨﻪ ﺘﺫﻤﺭ ﺍﻟﺘﺠﺎﺭ ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ﻟﻬﺫﺍ ﺍﻻﺤﺘﻜﺎﺭ ،ﻭﺩﻋﺎﻫﻡ ﺇﻟﻰ ﺘﺄﺴﻴﺱ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺴﻨﺔ 1602ﻡ ،ﻭﺍﻟﺘﻲ ﺤﺼﻠﺕ ﻋﻠﻰ ﺍﻤﺘﻴﺎﺯ ﺍﺤﺘﻜﺎﺭ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻏﺯﻭ ﺍﻷﺭﺍﻀﻲ ،ﻭﻋﻘﺩ ﺍﻟﻤﻌﺎﻫﺩﺍﺕ ﻭﺒﻨﺎﺀ ﺍﻟﺤﺼﻭﻥ).(162 160 .ﻴﺴﺭﻱ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﻟﺠﻭﻫﺭﻱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺩﺭﺍﺴﺔ ﻟﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻟﺘﻁﻭﺭ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺠﻐﺭﺍﻓﻲ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ,1965 ،ﺹ .48 Twelve Articles of the Black Forest" , available in 16 April 2009, at: . The 161 (http://en.wikipedia.org/wiki/Twelve_Artices_of_the_Black_Forest . Thirty Years, War- Political consequences". –available in 20 January 2009 at: 162 (http://www.experiencefestival.com/a/Thirty_Years_War/id/385103 ‐1 ﻭﺃﺨﻴﺭﺍﹰ ،ﻜﺎﻥ ﺘﺤﻁﻡ ﻗﻭﺓ ﺍﻟﺒﺭﺘﻐﺎل ﻋﻠﻰ ﻴﺩ ﺇﺴﺒﺎﻨﻴﺎ ،ﺩﻓﻌﹰﺎ ﺤﺎﺴﻤﺎ ﻟﻬﻭﻟﻨﺩﺍ ﻜﻲ ﺘﻘﺘﺤﻡ ﻤﻴﺩﺍﻥ ﺍﻻﺴﺘﻌﻤﺎﺭ ،ﻭﺫﻟﻙ ﻟﺘﻌﺯﻴﺯ ﻤﻥ ﻤﻭﻗﻌﻬﺎ ﺍﻟﺘﺠﺎﺭﻱ ﻋﻥ ﻁﺭﻴﻕ ﺍﻻﻨﻘﻀﺎﺽ ﻋﻠﻰ ﺃﻤﻼﻙ ﺍﻟﺒﺭﺘﻐﺎل ﻓﻲ ﺁﺴﻴﺎ ﻓﻲ ﻜل ﻤﻥ ﺍﻟﻬﻨﺩ ﻭﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ،ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻨﺘﺞ ﻋﻨﻪ ﺘﻘﻠﺹ ﺍﻷﻤﻼﻙ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ. ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ؛ ﻓﻘﺩ ﺍﺘﺠﻬﺕ ﻫﻭﻟﻨﺩﺍ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎﺭ ،ﺇﻟﻰ ﺸﻁﺭﻱ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺸﺭﻗﻲ ﻭﺍﻟﻐﺭﺒﻲ ،ﻭﺫﻟﻙ ﻴﺸﻤل ﺍﻤﺘﺩﺍﺩﻫﺎ ﻓﻲ ﺁﺴﻴﺎ ،ﻭﺃﻗﺭﻴﻘﻴﺎ ،ﻭﺍﻷﻤﺭﻴﻜﻴﺘﻴﻥ ،ﺒل ﺃﺴﺘﺭﺍﻟﻴﺎ ﺃﻴﻀﺎ ،ﻭﻟﻡ ﺘﺸِﺭ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺇﻟﻰ ﺍﺴﻡ ﻤﻼﺡ ﻫﻭﻟﻨﺩﻱ ﺒﻌﻴﻨﻪ ،ﺃﻭ ﻤﺴﺘﻜﺸﻑ ﻫﻭﻟﻨﺩﻱ ﺒﺎﺭﺯ ،ﻜﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻓﻲ ﺍﻟﺒﺭﺘﻐﺎل ﻭﺃﺴﺒﺎﻨﻴﺎ. ﻜﺎﻥ ﻫﺩﻑ ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ﺍﻗﺘﺼﺎﺩﻱ ﺒﺤﺕ ،ﻓﻘﺩ ﺃﻗﺎﻤﻭﺍ ﻤﺴﺘﻌﻤﺭﺍﻥ ﺴﺎﺤﻠﻴﺔ ﻋﻠﻰ ﺴﺎﺤل ﻏﺎﻨﺔ ،ﻭﺍﻤﺘﻠﻜﻭﺍ ﺠﺯﻴﺭﺓ ﻤﻭﺭﻴﺸﻴﻭﺱ ،ﻜﺫﻟﻙ ﻓﻘﺩ ﺍﺴﺘﻁﺎﻉ ﺍﻟﻬﻭﻟﻨﺩﻴﻭﻥ ﺍﻜﺘﺸﺎﻑ ﺴﺎﺤل ﺸﻤﺎل ﺃﺴﺘﺭﺍﻟﻴﺎ ،ﺤﻴﺙ ﺍﻜﺘﺸﻔﻭﺍ ﺘﺎﺴﺎﻤﺎﻨﻴﺎ ﻭﻨﻴﻭﺯﻴﻼﻨﺩﺍ ،ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺃﻥ ﺍﻨﺩﻭﻨﻴﺴﻴﺎ ﺘﻌﺘﺒﺭ ﻫﻲ ﻗﺎﻋﺩﺓ ﻫﻭﻟﻨﺩﺍ ﺍﻟﺭﺌﻴﺴﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻕ. )(163 ﻭﻓﻲ ﺍﻟﻐﺭﺏ ﻜﺎﻨﺕ ﺍﻟﺠﻬﻭﺩ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻓﻲ ﺍﻷﻤﺭﻴﻜﻴﺘﻴﻥ ،ﻤﻨﺼﺒﺔ ﺃﻜﺜﺭ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻋﻨﻬﺎ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ،ﻭﻗﺩ ﺍﺴﺘﻁﺎﻋﺕ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﺃﻥ ﺘﺯﻴﺩ ﻤﻥ ﻤﺴﺎﺤﺔ ﺍﻷﺭﺍﻀﻲ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ،ﻭﺫﻟﻙ ﺒﺘﺄﺴﻴﺴﻬﻡ ﻟﻌﺩﺓ ﻤﺴﺘﻌﻤﺭﺍﺕ ﻤﻨﻬﺎ ﻤﺴﺘﻌﻤﺭﺓ ﺠﻴﺎﻨﺎ ،Guiana ﻜﺫﻟﻙ ﻓﻘﺩ ﺍﺴﺘﻭﻟﻰ ﺍﻟﻬﻭﻟﻨﺩﻴﻭﻥ ﻋﻠﻰ ﺒﺎﺌﻴﺎ ،ﻭﺃﻭﻟﻨﺩﺍ ،ﻭﺭﻴﺴﻴﻑ ،ﻭﻨﻴﻭﺃﻤﺴﺘﺭﺩﺍﻡ. )(164 ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ،ﺃﻥ ﻨﻅﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﻬﻭﻟﻨﺩﻱ ﻜﺎﻥ ﻴﻬﺩﻑ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺃﻜﺭ ﻗﺩﺭ ﻤﻥ ﺍﻟﻤﻨﻔﻌﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻤﻥ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﻓﻜﺎﻥ ﺫﻟﻙ ﻫﻭ ﺍﻟﻤﺴﻌﻰ ﺍﻟﺩﺍﺌﻡ ﻭﺍﻟﻐﺎﻟﺏ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻓﻲ ﺇﺩﺍﺭﺓ ﻤﺴﺘﻌﻤﺭﺍﺘﻬﺎ ،ﻭﻗﺩ ﻤﺎﺭﺴﻭﺍ ﻓﻲ ﺫﻟﻙ ﻋﺩﺓ ﺴﻴﺎﺴﺎﺕ ﺘﻬﺩﻑ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻓﻬﻡ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﻭﻗﺕ -2 163 .ﻫﺎﻴﻨﻜﻪ ﺯﻭﺩﻫﻭﻑ ،ﻤﻌﺫﺭﺓ ﻜﻭﻟﻭﻤﺒﻭﺱ :ﻟﺴﺕ ﺃﻭل ﻤﻥ ﺍﻜﺘﺸﻑ ﺃﻤﺭﻴﻜﺎ /ﺘﻌﺭﻴﺏ ﺤﺴﻴﻥ ﻋﻤﺭﺍﻥ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ-. ﺍﻟﺭﻴﺎﺽ :ﻤﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ .2001 ،ﺹ 39 . 164ﺒﻴﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ) /(1914-1815ﺘﺭﺠﻤﺔ ﺠﻼل ﻴﺤﻴﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ، .1978ﺹ 32 ﻗﺼﻴﺭ ،ﻭﺒﺘﻜﻠﻔﺔ ﺃﻗل، )(165 ﻭﺒﻤﻨﻔﻌﺔ ﺍﻜﺒﺭ .ﻭﻤﻥ ﺴﻴﺎﺴﺎﺘﻬﻡ ﺍﻟﺘﻲ ﻟﺠﺌﻭﺍ ﺇﻟﻴﻬﺎ ﻓﻲ ﺃﻭل ﺍﻷﻤﺭ ،ﺴﻴﺎﺴﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻤﺒﺎﺸﺭﺓ ﻤﻊ ﺍﻷﻫﺎﻟﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﺇﻻ ﺃﻨﻬﻡ ﻋﺩﻟﻭﺍ ﻋﻨﻬﺎ ،ﻭﺍﺴﺘﺒﺩﻟﻭﻫﺎ ﺒﺴﻴﺎﺴﺔ ﺍﻻﺴﺘﻐﻼل ﺍﻻﻗﺘﺼﺎﺩﻱ ﻷﻫﺎﻟﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﺤﻴﺙ ﺃﻨﻬﺎ ﺘﻜﻑ ﻋﻨﻬﻡ ﻨﻔﻘﺔ ﺍﻟﻤﻘل ،ﻭﻫﻲ ﺃﻜﺜﺭ ﺒﺤﺎ ﻤﻥ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻤﺒﺎﺸﺭﺓ ،ﺍﻟﺘﻲ ﻴﺘﻨﺎﺼﻑ ﻓﻲ ﺍﻟﺭﺒﺢ ﺒﻴﻥ ﺍﻟﻁﺭﻓﻴﻥ ﺍﻟﺒﺎﺌﻊ ﻭﺍﻟﻤﺸﺘﺭﻱ .ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺒﺩﺃﺕ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﻓﻲ ﺩﻓﻊ ﺃﺜﻤﺎﻥ ﺍﻟﻤﺤﺎﺼﻴل ﺍﻟﺯﺭﺍﻋﻴﺔ ﻤﻘﺩﻤﺎ ﻭﻟﺴﻨﻭﺍﺕ ﻟﻀﻤﺎﻥ ﺍﺤﺘﻜﺎﺭﻫﻡ ﻟﻬﺎ ،ﻭﺒﻴﻌﻬﺎ ﺒﺎﻟﺜﻤﻥ ﺍﻟﺫﻱ )(166 ﻴﺘﺭﺍﺌﻰ ﻟﻬﻡ ،ﻭﻤﻥ ﺠﻬﺔ ﺜﺎﻨﻴﺔ ﻴﻜﻭﻥ ﻟﻠﻬﻭﻟﻨﺩﻴﻴﻥ ﺍﻟﺤﻕ ﻓﻲ ﺍﻨﺘﺯﺍﻉ ﺍﻷﺭﺍﻀﻲ ﻤﻥ ﺃﺼﺤﺎﺒﻬﺎ، ﻓﻲ ﻼ ﻓﻲ ﺠﺯﻴﺭﺓ ﺒﺎﻨﺩﺍ ﻭﻤﻠﻭﻜﺎ ،ﻭﺃﻤﺒﻭﻨﻴﺎ. ﺤﺎﻟﺔ ﻋﺩﻡ ﻭﻓﺎﺀ ﺍﻟﻤﺯﺍﺭﻋﻴﻥ ﺒﺎﻟﻌﻘﻭﺩ ،ﻭﻫﺫﺍ ﻤﺎ ﺘﻡ ﻓﻌ ﹰ ﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﻫﻭﻨﺩﺍ ﻜﺎﻨﺕ ﺘﻠﺠﺄ ﻓﻲ ﺇﺩﺍﺭﺓ ﻤﺴﺘﻌﻤﺭﺍﺘﻬﺎ -ﻭﺨﺼﻭﺼﺎ ﺍﻨﺩﻭﻨﻴﺴﻴﺎ -ﺇﻟﻰ ﺃﺴﻠﻭﺏ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻌﻠﻴﺎ ،ﻭﻫﻭ ﺃﺩﺍﺭﺓ ﺍﻟﺤﺼﻭﻥ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻤﻜﻥ ﻫﻭﻟﻨﺩﺍ ﻤﻥ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺒﻼﺩ .ﺇﻻ ﺃﻥ ﺇﺩﺍﺭﺓ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ،ﺭﺃﺕ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻤﺒﺎﺸﺭﺓ ﻭﺍﻟﻤﺭﻜﺯﻴﺔ ﻋﻠﻰ ﺍﻷﺭﺍﻀﻲ ﻓﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﻤﻜﻠﻑ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﺫﺍ ﺭﺃﺕ ﺘﻨﻘل ﻤﻠﻜﻴﺎﺕ ﻫﺫﻩ ﺍﻷﺭﺍﻀﻲ ﺇﻟﻰ ﻫﻭﻟﻨﺩﻴﻴﻥ ،ﻴﻘﻭﻤﻭﻥ ﺒﺄﻨﻔﺴﻬﻡ ﺒﺈﺩﺍﺭﺓ ﻫﺫﻩ ﺍﻷﺭﺍﻀﻲ .ﻭﻤﻥ ﺜﻡ ﻓﻘﺩ ﺒﺩﺃ ﺍﻟﻬﻭﻟﻨﺩﻴﻭﻥ ﻓﻲ ﻨﻘل ﻤﻠﻜﻴﺔ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺤﺴﺎﺴﺔ ﺇﻟﻰ ﻫﻭﻟﻨﺩﺍ، )(167 ﻭﻤﻨﻬﺎ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل؛ ﻤﻠﻜﻴﺔ ﻤﻭﺍﻨﺊ ﺍﻨﺩﻭﻨﻴﺴﻴﺎ ،ﺍﻟﺘﻲ ﺍﻨﺘﻘﻠﺕ ﺇﻟﻰ ﻫﻭﻟﻨﺩﺍ. ﻭﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ؛ ﺍﻟﻨﺯﻋﺔ ﺍﻻﺴﺘﻐﻼﻟﻴﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻋﻠﻰ ﻋﻼﻗﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ﻤﻊ ﺴﻜﺎﻥ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﻓﺒﻌﺩ ﺍﺭﺘﻔﺎﻉ ﺍﻷﺴﻌﺎﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﺒﻥ ،ﺘﻡ ﺘﺤﻭﻴل ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﺯﺍﺭﻉ ﻓﻲ ﺍﻨﺩﻭﻨﻴﺴﻴﺎ ﺇﻟﻰ ﻀﻴﺎﻉ ﻟﺯﺭﺍﻋﺔ ﺍﻟﺒﻥ ،ﻭﻜﺎﻥ ﻋﻠﻰ ﺍﻻﻨﺩﻭﻨﻴﺴﻴﻴﻥ ﺃﻥ ﻴﻘﺩﻤﻭﺍ ﻟﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺒﻤﻘﺎﺒل ﺯﻫﻴﺩ ﺠﺩﺍﹰ، ﻭﻫﺫﺍ ﻴﻭﻀﺢ ﻤﺩﻯ ﺒﺸﺎﻋﺔ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ،ﻭﻜﺎﻥ ﺘﺤﻭﻴل ﻫﺫﻩ ﺍﻷﺭﺍﻀﻲ ﻟﺯﺭﺍﻋﺔ ﺍﻟﺒﻥ ،ﺘﺘﻡ ﻋﻠﻰ . 165ﺭﻭﻻﻥ ﻤﻭﺴﻨﻴﻴﺔ ،ﺘﺎﺭﻴﺦ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻌﺎﻡ /ﺘﻌﺭﻴﺏ ﻴﻭﺴﻑ ﺃﺴﻌﺩ ﺩﺍﻏﺭ ﻭﻓﺭﻴﺩ ﻡ.ﺩﺍﻏﺭ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ.1969 ،ﺹ) 31ﺍﻟﺠﺯﺀ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻘﺭﻨﺎﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ :ﺍﻟﺘﺤﻭل ﺍﻟﻔﻜﺭﻱ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﻁﺭﺃ ﻋﻠﻲ ﺍﻟﺒﺸﺭﻴﺔ ﻁﻠﻭﻉ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺴﻴﻁﺭﺓ ﺃﻭﺭﻭﺒﺎ( . 166 .ﺩﺍﻨﺘﻲ ﺁﻟﻴﺠﻴﻴﺭﻱ ،ﺍﻟﻜﻭﻤﻴﺩﻴﺎ ﺍﻹﻟﻬﻴﺔ /ﺘﺭﺠﻤﺔ ﻭﺘﻘﺩﻴﻡ ﺤﺴﻥ ﻋﺜﻤﺎﻥ ،ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ،ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ، .2001ﺹ) 58ﻤﻜﺘﺒﺔ ﺍﻷﺴﺭﺓ -ﺃﻤﻬﺎﺕ ﺍﻟﻜﺘﺏ( . 167 .ﻤﻴﺭل ﺩﻭﺒﻴﻨﻴﺎﻩ ،ﺘﺎﺭﻴﺦ ﺍﻹﺼﻼﺡ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ /ﺘﺭﺠﻤﺔ ﺍﻟﺸﻴﺦ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺤﻭﺭﺍﻨﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺒﻴﺭﻭﺕ: ﻤﻨﺸﻭﺭﺍﺕ ﻤﻜﺘﺒﺔ ﺍﻟﻤﺸﻌل ﺒﺈﺸﺭﺍﻑ ﺭﺍﺒﻁﺔ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻹﻨﺠﻠﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ.1878 ،ص 30 ﺤﺴﺎﺏ ﻤﺤﺎﺼﻴل ﺯﺭﺍﻋﺔ ﺃﻜﺜﺭ ﺃﻫﻤﻴﺔ ﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻜﺎﻟﺤﺒﻭﺏ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻐﻼﺕ ﺍﻟﺯﺭﺍﻋﻴﺔ ﺫﺍﺕ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻐﺫﺍﺌﻴﺔ ،ﻭﻗﺩ ﺃﺩﻯ ﺇﻟﻰ ﻭﻓﺎﺓ ﺍﻟﻜﺜﻴﺭﻴﻥ. )(168 ﻭﻗﺩ ﻜﺎﻨﺕ ﺍﻨﺩﻭﻨﻴﺴﻴﺎ ﻫﻲ ﻤﺴﺘﻌﻤﺭﺓ ﻫﻭﻟﻨﺩﺍ ﺍﻟﺭﺌﻴﺴﻴﺔ ﻓﻲ ﺁﺴﻴﺎ ،ﻭﻜﺎﻥ ﺍﻹﺴﻼﻡ ﻤﻨﺘﺸﺭﹰﺍ ﻓﻲ ﻤﺭﺍﻜﺯ ﺍﻟﺘﺠﺎﺭﺓ ﺤﻭل ﺍﻨﺩﻭﻨﻴﺴﻴﺎ ،ﻟﺫﺍ ﻟﺠﺄ ﺍﻻﻨﺩﻭﻨﻴﺴﻴﻭﻥ ﺇﻟﻰ ﺍﻋﺘﻨﺎﻕ ﺍﻹﺴﻼﻡ ﻟﻴﺠﺎﺒﻬﻭﺍ ﺒﻪ ﻤﺎ ﻴﻼﻗﻭﻨﻪ ﻤﻥ ﺠﻭﺭ ﻭﻅﻠﻡ ﻭﺍﻀﻁﻬﺎﺩ ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ،ﺃﻀﻑ ﺇﻟﻰ ﺫﻟﻙ ﻤﺎ ﻴﺤﺘﻭﻴﻪ ﺍﻹﺴﻼﻡ ﻤﻥ ﻤﺒﺎﺩﺉ ﺘﺩﻋﻭ ﺇﻟﻰ ﺨﻴﺭ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﻌﺩل ﻭﺍﻟﻤﺴﺎﻭﺍﺓ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ،ﻭﻜﺎﻥ ﺍﻟﺘﺠﺎﺭ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻫﻡ ﺨﻴﺭ ﻤﻥ ﻴﺤﻤل ﺩﻋﻭﺓ ﺍﻹﺴﻼﻡ ﻓﻲ ﺸﺭﻕ ﺁﺴﻴﺎ ،ﻭﺫﻟﻙ ﺒﻔﻀل ﺤﺴﻥ ﺃﺨﻼﻗﻬﻡ ﻭﺃﻤﺎﻨﺘﻬﻡ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺃﻫل ﺘﻠﻙ ﺍﻟﺒﻼﺩ ،ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺸﺠﻊ ﺍﻟﻜﺜﻴﺭﻴﻥ ﺇﻟﻰ ﺍﻟﺩﺨﻭل ﻓﻲ ﺍﻹﺴﻼﻡ. )(169 ﻭﻗﺩ ﻜﺎﻥ ﺫﻟﻙ ﺇﻴﺫﺍﺌﹰﺎ ﺒﺯﻭﺍل ﺇﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻫﻭﻟﻨﺩﺍ ﻓﻲ ﺍﻨﺩﻭﻨﻴﺴﻴﺎ ،ﻭﻏﺩﺕ ﻓﻲ ﻤﻭﻗﻊ ﺍﻟﺒﺭﺘﻐﺎل ﺍﻟﻘﺩﻴﻡ ﺍﻟﺘﻲ ﺒﻘﺘﻬﺎ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﺒﻼﺩ ﺇﻻ ﺃﻥ ﻤﻭﻗﻑ ﻫﻭﻟﻨﺩﺍ ﻜﺎﻥ ﺃﺴﻭﺃ ﻤﻥ ﻤﻭﻗﻑ ﺍﻟﺒﺭﺘﻐﺎل ،ﺫﻟﻙ ﺃﻥ ﻫﻭﻟﻨﺩﺍ ﺩﺨﻠﺕ ﻤﺠﺎل ﺍﻟﺼﺭﺍﻉ ﺍﻟﻔﺭﻨﺴﻲ ﺍﻹﻨﺠﻠﻴﺯﻱ ،ﻤﻥ ﺃﺠل ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺃﻤﻜﺎﻥ ﻤﺠﺎﻭﺭﺓ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﻭﺒﻴﺔ ،ﻭﻜﻤﺎ ﻨﻌﻠﻡ ﻓﺈﻥ ﻫﻭﻟﻨﺩﺍ ﺘﻘﻊ ﻓﻲ ﺍﻟﻭﺴﻁ ﻤﺎ ﺒﻴﻥ ﻓﺭﻨﺴﺎ ﺍﻟﻤﺘﻼﺤﻤﺔ ﺍﻟﺤﺩﻭﺩ ﺍﻟﺒﺭﻴﺔ ﻤﻌﻬﺎ، ﻭﺍﻨﺠﻠﺘﺭﺍ ﻤﻥ ﺍﻟﺠﻬﺔ ﺍﻟﻤﻁﻠﺔ ﻋﻠﻰ ﺍﻟﺒﺤﺭ ،ﻭﻤﻥ ﺜﻡ ﻓﻘﺩ ﻜﺎﻥ ﻤﺼﻴﺭ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﺃﺴﻭﺃ ﻤﻥ )(170 ﻤﺼﻴﺭ ﺇﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺒﺭﺘﻐﺎل. ﻭﺃﺨﻴﺭﺍﹰ؛ ﻴﻤﻜﻨﻨﺎ ﺘﻠﺨﻴﺹ ﺃﺴﺒﺎﺏ ﺘﻘﻠﺹ ﺍﻟﻨﻔﻭﺫ ﺍﻟﻬﻭﻟﻨﺩﻱ ،ﻓﻲ ﺍﻨﺤﺼﺎﺭ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ﻋﻠﻰ ﺍﻏﺘﻨﺎﻡ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺒﻤﻨﺄﻯ ﻋﻥ ﺘﻌﺯﻴﺯ ﻗﺩﺭﺍﺘﻬﺎ ﻓﻲ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻷﺨﺭﻯ ،ﻜﺤﺴﻥ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ،ﻭﺘﻌﺯﻴﺯ ﺍﻷﺴﺎﻁﻴل ﺍﻟﺒﺤﺭﻴﺔ ،ﻭﺘﺴﻠﻴﺢ ﺍﻟﺠﻴﻭﺵ ﺒﺎﻷﺴﻠﺤﺔ ﺍﻟﻤﺘﻁﻭﺭﺓ ،ﻭﺤﺴﻥ ﺘﻭﺯﻴﻌﻬﺎ .ﻟﻘﺩ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻤﺠﺎﻻﺕ ﺒﺤﻕ ﺘﻌﺘﺒﺭ ﻤﻥ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﻻﺴﺘﻤﺭﺍﺭ ﺍﺴﺘﻌﻤﺎﺭ ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ﻟﻸﺭﺍﻀﻲ Althaus Paul, The Ethics of Marthin Luther/ Translated by Robert C. Schultz,-Philadelphia: . 168 Fortress Press, 1972.p93 . Charles Sala, Michel-Ange: Sculpteur, peintre, architecte. –Pierre Terrail, 2001 P90. 170 169 .ﺠﻴﻤﺱ ﻭﺴﺘﻔﺎل ﺘﻭﻤﺴﻭﻥ ،ﻭﺁﺨﺭﻭﻥ ،ﺤﻀﺎﺭﺓ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺯﻜﻲ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ: .1961ص 32 ﻭﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﻓﻔﻲ ﺫﺍﺕ ﺍﻟﻭﻗﺕ ﻜﺎﻨﺕ ﺍﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ ﻫﻤﺎ ﺍﻟﺭﺍﺌﺩﺘﺎﻥ ﺁﻨﺫﺍﻙ ﻓﻲ ﺘﻁﻭﻴﺭ ﻗﺩﺭﺍﺘﻬﻡ ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻟﺒﺤﺭﻴﺔ ﻭﺍﻟﺒﺭﻴﺔ، )(171 ﻜﻤﺎ ﻜﺎﻨﺘﺎ ﻓﻲ ﺘﻨﺎﻓﺱ ﻤﺴﺘﻤﺭ ﻟﻼﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺘﻁﻭﺭ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺒﻤﺎ ﻴﻜﻔل ﻟﻜل ﻤﻨﻬﺎ ﻋﻠﻰ ﺤﺩﺓ ﺍﻟﺘﻘﺩﻡ ﻭﺍﻟﺘﻁﻭﺭ ،ﻭﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ،ﻭﻫﺫﺍ ﺒﺎﻟﻔﻌل ﻤﺎ ﺤﺩﺙ ،ﺇﺫ ﺍﻨﺤﺼﺭ ﺍﻟﺘﻨﺎﻓﺱ ﺒﻴﻥ ﻓﺭﻨﺴﺎ ﻭﺍﻨﺠﻠﺘﺭﺍ ﻋﻠﻰ ﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻟﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻷﺨﺭﻯ ﺤﻭل ﺍﻟﻌﺎﻟﻡ، )(172 ﻭﻤﻨﻬﺎ ﻤﺴﺘﻌﻤﺭﺍﺕ ﻫﻭﻟﻨﺩﺍ. ﺍﻟﻜﺸﻭﻑ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻴﺫﻜﺭ ﺍﻟﺘﺎﺭﻴﺦ ﺭﺠﻠﻴﻥ ،ﺴﺎﻫﻤﺎ ﻓﻲ ﺘﻘﺩﻴﻡ ﻓﺭﻨﺴﺎ ﻓﻲ ﻜﺎﻓﺔ ﺍﻟﻤﺠﺎﻻﺕ ،ﻭﻤﻥ ﺃﻫﻤﻬﺎ ﻤﺠﺎل ﺍﻟﺒﺤﺭﻴﺔ ،ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻪ ﻤﻥ ﻜﺸﻭﻑ ﻭﺍﺴﺘﻌﻤﺎﺭ ،ﻭﻫﻤﺎ ﺭﻴﺸﻴﻠﻴﻭ ﺭﺌﻴﺱ ﺍﻟﻭﺯﺍﺭﺓ ﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻠﻙ ﻟﻭﻴﺱ ﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ،ﻭﺍﻟﺜﺎﻨﻲ ﻫﻭ ﻜﻭﻟﺒﻴﺭ ،ﺍﻟﻤﺴﺌﻭل ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻠﻙ ﻟﻭﻴﺱ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ .ﻭﻨﺫﻜﺭ ﻓﻲ ﺍﻟﺒﺩﺀ ﺭﺌﻴﺱ ﺍﻟﻭﺯﺍﺭﺓ ﺭﻴﺸﻴﻠﻴﻭ ،ﺍﻟﺫﻱ ﺘﻭﻟﻰ ﺭﺌﺎﺴﺔ ﻓﺭﻨﺴﺎ ﻋﺎﻡ 1624ﻡ ،ﻟﻘﺩ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻭﺯﻴﺭ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺜﻘﺔ ﺍﻟﺘﻲ ﺃﻭﻻﻫﺎ ﺇﻴﺎﻩ ﺍﻟﻤﻠﻙ ﺍﻟﻔﺭﻨﺴﻲ ﻟﻭﻴﺱ ﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ،ﺇﺫ ﺃﺤﺱ ﺍﻟﻤﻠﻙ ﺍﻟﻔﺭﻨﺴﻲ ﺒﺼﺩﻕ ﻨﻭﺍﻴﺎ ﺭﻴﺸﻴﻠﻴﻭ ،ﻭﺤﺒﻪ ﻟﻸﺴﺭﺓ ﺍﻟﺤﺎﻜﻤﺔ ،ﻭﺭﻏﺒﺘﻪ ﻓﻲ ﻨﻬﻀﺔ ﻓﺭﻨﺴﺎ ،ﻟﻬﺫﺍ ﻓﻘﺩ ﺃﻋﻁﻰ ﺍﻟﻤﻠﻙ ﺍﻟﻔﺭﻨﺴﻲ ﻟﺭﺌﻴﺱ ﺍﻟﻭﺯﺍﺭﺓ ﺭﻴﺸﻴﻠﻴﻭ ﻤﻁﻠﻕ ﺍﻟﺤﺭﻴﺔ ﻓﻲ ﺍﻟﺸﺌﻭﻥ ﺍﻟﻔﺭﻨﺴﻴﺔ. )(173 ﺇﻥ ﺇﻨﺠﺎﺯﺍﺕ ﺭﻴﺸﻴﻠﻴﻭ ﻋﺩﻴﺩﺓ ،ﻨﺫﻜﺭ ﻤﻨﻬﺎ ﻓﻘﻁ ﺇﺴﻬﺎﻤﺎﺘﻪ ﻓﻲ ﻤﺠﺎل ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﻔﺭﻨﺴﻲ ،ﺇﺫ ﺃﻥ ﺭﻴﺸﻴﻠﻴﻭ ﻜﺎﻥ ﻴﺅﻤﻥ ﺒﺄﻥ ﺍﻟﺸﻌﺏ ﺍﻟﻔﺭﻨﺴﻲ ﺸﻌﺏ ﺒﺤﺭﻱ ﻤﺭﺘﺒﻁ ﺒﺎﻟﺒﺤﺎﺭ ،ﻻﺘﺴﺎﻉ ﺍﻟﺴﻭﺍﺤل ﺍﻟﻔﺭﻨﺴﻴﺔ ﻭﻟﻬﺫﺍ ﻓﺈﻥ ﺭﻴﺸﻴﻠﻴﻭ ﻜﺎﻥ ﻴﺭﻏﺏ ﻓﻲ ﺍﻟﺩﺨﻭل ﻓﻲ ﻤﻀﻤﺎﺭ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﺨﺎﺭﺠﻲ، . 171ﺸﺒﻜﺔ ﺍﻟﻨﺒﺄ ﺍﻟﻤﻌﻠﻭﻤﺎﺘﻴﺔ http://www.annabaa.org) : 172 .ﻏﺎﻨﻡ ﺍﻟﻌﺒﺩ ﺍﷲ" ،ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﻭﺒﻲ" ،ﻤﺩﻭﻨﺔ ﻫﺎﺘﻑ ﻤﻥ ﺍﻟﺼﺤﺭﺍﺀ )ﺍﻟﻜﻭﻴﺕ( ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2008/2/29ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ( http://gdm-85.maktoobblog.com) : ﻤﺤﻤﺩ ﺨﻠﻴﻔﺔ" ،ﺃﻭﺭﻭﺒﺎ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﺇﻟﻰ ﺍﻟﻤﺠﻬﻭل" ،ﺠﺭﻴﺩﺓ ﺇﻴﻼﻑ )ﻟﻨﺩﻥ( ،ﺒﺘﺎﺭﻴﺦ 12ﻴﻭﻨﻴﻭ ،2005ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )( http://www.elaph.com/ElaphWeb/NewsPapers/2005/6/68679.htm ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺤﺴﻥ ﺃﺒﻭ ﻋﻠﻴﺔ ،ﺘﺎﺭﻻﻴﺦ ﺍﻷﻤﺭﻴﻜﻴﺘﻴﻥ :ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﺍﻟﺭﻴﺎﺽ :ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ ﻟﻠﻨﺸﺭ ،2007 ،ﺹ .37 The Catholic Encyclopedia: J. Loughlin, "Pope Paul IV." ,-New York: Robert Appleton . 173 Company. Retrieved March 20, 2009 from New Advent: ( http://www.newadvent.org/cathen/11581a.htm ﻭﻟﻜﻥ ﻫﺫﺍ ﻜﺎﻥ ﻴﺘﻁﻠﺏ ﻭﺠﻭﺩ ﺃﺴﻁﻭل ﻗﻭﻱ ،ﻭﻫﺫﺍ ﻤﺎ ﻟﻡ ﻴﻜﻥ ﻤﺘﻭﺍﻓﺭﺍﹰ ،ﺤﻴﺙ ﺃﻥ ﻓﺭﻨﺴﺎ ﺤﺘﻰ ﻋﻬﺩ ﻻ ﻗﻭﻴﹰﺎ ﻟﺤﻤﺎﻴﺔ ﺘﺠﺎﺭﺘﻬﺎ ﻭﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﺘﺠﺎﺭﺓ ﻋﺒﺭ ﺍﻟﺒﺤﺎﺭ، ﺭﻴﺸﻴﻠﻴﻭ ﺴﻨﺔ 1624ﻡ ،ﻟﻡ ﺘﻜﻥ ﺘﻤﻠﻙ ﺃﺴﻁﻭ ﹰ ﻭﻟﻬﺫﺍ ﻓﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺴﻔﻥ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺍﻟﻘﺎﺩﻤﺔ ﻤﻥ ﺍﻟﺨﺎﺭﺝ ﺘﺘﻌﺭﺽ ﻟﻠﻐﺭﻕ ﺃﻭ ﺍﻟﺘﻠﻑ ،ﻤﻤﺎ ﻜﺎﻥ ﻟﻪ ﺃﻜﺒﺭ ﺍﻷﺜﺭ ﻓﻲ ﺘﺨﻠﻑ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﺨﺎﺭﺠﻴﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ. )(174 ﻤﻥ ﺃﺠل ﺫﻟﻙ ﻜﻠﻪ ،ﺃﻨﺸﺄ ﺭﻴﺸﻴﻠﻴﻭ ﺇﺩﺍﺭﺓ ﻟﻠﺒﺤﺭﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ،ﻭﺘﺭﺃﺱ ﻫﺫﻩ ﺍﻟﻬﻴﺌﺔ ،ﻭﺒﺩﺃ ﻓﻲ ﺒﻨﺎﺀ ﺍﻷﺴﻁﻭل ﺍﻟﻔﺭﻨﺴﻲ ،ﻭﺒﺎﻟﻔﻌل ﻨﺠﺢ ﺭﻴﺸﻴﻠﻴﻭ ﻓﻲ ﺘﻜﻭﻴﻥ ﺃﺴﻁﻭل ﻓﺭﻨﺴﻲ ﻴﻤﻜﻥ ﺍﺴﺘﺨﺩﺍﻤﻪ ﻓﻲ ﺍﻟﺴﻠﻡ ﻤﻥ ﺃﺠل ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻓﻲ ﺍﻟﺨﺎﺭﺝ ،ﻭﺤﻤﺎﻴﺘﻬﺎ ﻓﻲ ﺍﻟﺤﺭﺏ ،ﻭﺇﺫﺍ ﺩﻋﺕ ﺍﻟﺤﺎﺠﺔ ﺍﻟﺩﺨﻭل ﻓﻲ )(175 ﻤﺠﺎل ﺍﻻﺴﺘﻌﻤﺎﺭ ﺨﺎﺭﺝ ﺃﻭﺭﻭﺒﺎ ﻤﺜل ﻫﻭﻟﻨﺩﺍ ﻭﺍﻟﺒﺭﺘﻐﺎل ﻭﺃﺴﺒﺎﻨﻴﺎ. ﺃﻤﺎ ﻜﻭﻟﺒﻴﺭ ،ﻭﻫﻭ ﺨﺒﻴﺭ ﺍﻗﺘﺼﺎﺩﻱ ،ﻓﺈﻟﻴﻪ ﻴﺭﺠﻊ ﺍﻟﻔﻀل ﻓﻲ ﻭﻀﻊ ﻓﺭﻨﺴﺎ ﻓﻌﻠﻴﹰﺎ ﻋﻠﻰ ﻤﺴﺎﺭ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺨﺎﺭﺝ ﺃﻭﺭﻭﺒﺎ ،ﻓﻘﺩ ﻋﻤل ﻋﻠﻰ ﺘﻜﻭﻴﻥ ﺇﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺒﺤﺭﻴﺔ ﻓﺭﻨﺴﻴﺔ ﻋﻠﻰ ﻏﺭﺍﺭ ﻤﺎ ﻗﺎﻤﺕ ﺒﻪ ﺒﻘﻴﺔ ﺍﻟﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ،ﻓﻘﺩ ﺭﻏﺏ ﻓﻲ ﺇﻗﺎﻤﺔ ﻤﺴﺘﻌﻤﺭﺍﺕ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺤل ﺍﻟﻤﺅﺩﻴﺔ ﺇﻟﻰ ﺍﻟﻬﻨﺩ ﻭﺍﻟﺸﺭﻑ ﺍﻷﻗﺼﻰ ،ﻜﻤﺎ ﺃﻨﻪ ﺭﻏﺏ ﻓﻲ ﺍﻤﺘﻼﻙ ﻤﺼﺭ ،ﻭﻀﻤﻬﺎ ﺇﻟﻰ ﻓﺭﻨﺴﺎ ،ﻟﻀﻤﺎﻥ ﺍﻟﻁﺭﻕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺇﻟﻰ ﺍﻟﻬﻨﺩ ﻭﺭﺒﻁ ﺍﻟﺒﺤﺭ ﺍﻷﺤﻤﺭ ﺒﺎﻟﻤﺘﻭﺴﻁ. )(176 ﻭﻤﻥ ﺃﺠل ﺫﻟﻙ ﺃﺴﺱ ﻜﻭﻟﺒﻴﺭ ﺸﺭﻜﺔ ﺍﻟﻬﻨﺩ ﺍﻟﺸﺭﻗﻴﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ،ﻜﻤﺎ ﻓﻌﻠﺕ ﺍﻨﺠﻠﺘﺭﺍ ﻭﻫﻭﻟﻨﺩﺍ ﻤﻥ ﻗﺒل، ﻜﻤﺎ ﺘﻡ ﻓﻲ ﻋﻬﺩﻩ ﺯﻴﺎﺩﺓ ﻋﺩﺩ ﺍﻟﺴﻔﻥ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻤﻥ ﻋﺸﺭﻴﻥ ﺴﻔﻴﻨﺔ ﺴﻨﺔ 1661ﻡ ،ﺇﻟﻰ ﻤﺎﺌﺔ ﻭﺃﺭﺒﻌﻴﻥ ﺴﻔﻴﻨﺔ ،ﻜﺫﻟﻙ ﻓﻘﺩ ﺃﻨﺸﺄ ﺇﺩﺍﺭﺓ ﺘﺭﺒﻁ ﺒﻴﻥ ﺍﻟﺒﺤﺭﻴﻥ ﻭﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻌﺴﻜﺭﻴﺔ ،ﺤﺘﻰ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻤل ﻜل ﻤﻨﻬﺎ ﺍﻷﺨﺭﻯ ﻋﻨﺩ ﺍﻟﻐﺯﻭ ﻭﺍﻻﺴﺘﻴﻼﺀ ﺍﻟﺨﺎﺭﺠﻲ. . 174ﻤﻭﺴﻭﻋﺔ ﻓﻨﻭﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ http://www.civilizationstory.com/tharwat) : The Catholic Encyclopedia: Sixth Edition, -New York: Columbia University Press, 2007. . 175 ( http://www.bartleby.com/65/th/ThirtyYe.htmlAvailable in 03/04/3009 at: . 176ﺍﻟﻤﻭﺴﻭﻋﺔ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﻤﺫﺍﻫﺏ ﻭﺍﻷﺤﺯﺍﺏ ﺍﻟﻤﻌﺎﺼﺭﺓ /ﺇﺸﺭﺍﻑ ﻭﺘﺨﻁﻴﻁ ﻭﻤﺭﺍﺠﻌﺔ ﻤﺎﻨﻊ ﺒﻥ ﺤﻤﺎﺩ ﺍﻟﺠﻬﻨﻤﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻤﻨﻘﺤﺔ ﻭﻤﻭﺴﻌﺔ. ﺃﻤﺎ ﻋﻥ ﺍﻟﺘﻭﺴﻊ ﺍﻟﻔﺭﻨﺴﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ؛ ﻓﻴﻌﺘﺒﺭ ﺍﻟﻤﻼﺡ ﺍﻟﻔﺭﻨﺴﻲ ﻜﺎﺭﺘﻴﻴﻪ ،ﻫﻭ ﺍﻟﻤﻼﺡ ﺍﻟﺫﻱ ﺍﺭﺘﺒﻁﺕ ﺒﺭﺤﻼﺘﻪ ﻨﺸﺄﺓ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ،ﻓﺤﻴﻨﻤﺎ ﺸﺭﻉ ﻜﺎﺭﺘﻴﻴﻪ ﻋﺎﻡ 1524ﻡ، ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺒﺭﺤﻼﺕ ﺒﺤﺭﻴﺔ ،ﻋﺒﺭ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﻭﻭﺼل ﺇﻟﻰ ﺸﻭﺍﻁﺊ ﻜﻨﺩﺍ ،ﻭﺍﻜﺘﺸﻑ ﻤﺼﺏ ﻨﻬﺭ ﺴﺎﻨﺕ ﻟﻭﺭﻨﺱ. )(177 ﻭﻗﺩ ﺍﻫﺘﻡ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺒﻌﺩ ﻜﺎﺭﺘﻴﻴﻪ ﺒﺎﻜﺘﺸﺎﻑ ﺍﻟﻌﺎﻟﻡ ﻟﺠﺩﻴﺩ ،ﻭﺘﻭﺴﻌﻭﺍ ﻓﻲ ﺫﻟﻙ ﺤﺘﻰ ﻭﺼﻭﻟﻭﺍ ﺇﻟﻰ ﻤﻭﻨﺘﺭﻴﺎل ،ﻭﺤﺎﻭل ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺍﻟﺘﻭﺴﻊ ﺃﻜﺜﺭ ﻓﻲ ﻜﻨﺩﺍ ،ﺇﻻ ﺃﻨﻬﻡ ﻓﺸﻠﻭﺍ ﻓﻲ ﺫﻟﻙ ﺒﺴﺒﺏ ﺍﻟﺒﺭﺩ ﺍﻟﻘﺎﺭﺱ، ﻭﻋﺩﺍﺌﻬﻡ ﺍﻟﺸﺩﻴﺩ ﻟﻠﻬﻨﻭﺩ ،ﻭﻟﻜﻨﻬﻡ ﻨﺠﺤﻭﺍ ﻓﻲ ﺘﺤﻘﻴﻕ ﻫﺩﻓﻬﻡ ﻫﺫﺍ ﺒﻌﺩ ﻗﺭﻥ ،ﻭﺃﻗﺎﻡ ﺩﻱ ﺸﺎﻤﺒﻼﻥ ﻤﺴﺘﻌﻤﺭﺓ ﻜﻴﺒﻴﻙ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻓﻲ ﻜﻨﺩﺍ ،ﺍﻟﺘﻲ ﺸﻜﻠﺕ ﻤﺭﻜﺯﹰﺍ ﻴﺴﺘﻤﺩ ﻤﻨﻪ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺍﻟﻌﺯﻡ. )(178 ﻭﻓﻲ ﻋﺎﻡ 1682ﻡ ،ﺍﺴﺘﻁﺎﻉ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻔﺭﻨﺴﻲ ﻻﺴﺎل ﺍﻜﺘﺸﺎﻑ ﻨﻬﺭ ﺍﻟﻤﺴﻴﺴﺒﻲ ،ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﺍﻻﺼﻁﺩﺍﻡ ﻤﻊ ﺍﻻﻨﺠﻠﻴﺯ ﻋﺎﻡ 1754ﻡ. ﺠﺎﺀ ﺍﻟﺘﻭﺴﻊ ﺍﻟﻔﺭﻨﺴﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻘﺩﻴﻡ ﺒﻌﺩ ﺘﺩﺍﻋﻲ ﻗﻭﺓ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺎﺕ ﺍﻟﺒﺭﺘﻐﺎﻟﻲ ﻭﺍﻻﺴﺒﺎﻨﻴﺔ ﻭﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻓﻲ ﺠﻨﻭﺏ ﺸﺭﻕ ﺁﺴﻴﺎ ،ﻓﺎﺘﺠﻬﺕ ﻓﺭﻨﺴﺎ ﺇﻟﻰ ﺍﻟﻬﻨﺩ ،ﻭﺃﻗﺎﻤﺕ ﻤﺭﺍﻜﺯ ﺘﺠﺎﺭﻴﺔ ﻋﻠﻰ ﺸﺎﻁﺌﻴﻬﺎ ﺍﻟﺸﺭﻗﻲ ﻭﺍﻟﻐﺭﺒﻲ ،ﻭﺍﺘﺨﺫﺕ ﻤﻥ ﻫﺫﻩ ﺍﻟﻤﺭﺍﻜﺯ ﻨﻘﺎﻁﹰﺎ ﻻﻨﺩﻓﺎﻉ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﻓﻲ ﺍﻟﺩﺍﺨل ﻭﺍﻟﺘﻭﻏل ﻓﻲ ﺍﻟﻬﻨﺩ ،ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﻤﺭﺍﻜﺯ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺍﻟﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﻋﻠﻰ ﺸﻭﺍﻁﺊ ﺍﻟﻬﻨﺩ :ﻜﺎﺭﻴﻜﺎل ،ﻴﺎﻨﻭﻥ، ﻤﺎﻫﻲ ،ﺸﺎﻨﺩﺭﺠﻭﺭ ،ﻭﺒﻭﻨﺩ ﺸﻴﺭﻱ .ﻭﻗﺩ ﺃﺩﺕ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﻟﻔﺭﻨﺴﻴﺔ ﺇﻟﻰ ﺍﺤﺘﻜﺎﺭ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﻟﺘﺠﺎﺭﺓ ﺍﻟﺼﻴﺩ ﻭﺍﻟﻔﺭﺍﺀ. . 177ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻷﺼﺒﺤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺇﻨﺠﺠﺎﺯﺍﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺨﺭﻯ ،ﺼﺤﻴﻔﺔ 26ﺴﺒﺘﻤﺒﺭ -.ﺍﻟﻌﺩﺩ ،1167ﺍﻟﺨﻤﻴﺱ 23ﺩﻴﺴﻤﺒﺭ -ﻜﺎﻨﻭﻥ ﺍﻷﻭل ) 2004ﺼﺤﻴﻔﺔ ﻴﻤﻨﻴﺔ ،ﺃﺴﺒﻭﻋﻴﺔ ،ﺴﻴﺎﺴﻴﺔ ،ﻋﺎﻤﺔ( . 178ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻤﻌﺭﺽ ﻹﺤﻴﺎﺀ ﺫﻜﺭﻯ ﺨﺭﻭﺝ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﻏﺭﻨﺎﻁﺔ "– .ﺼﺤﻴﻔﺔ "ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ" .ﺍﻟﻌﺩﺩ ،11040 ﺍﻷﺭﺒﻌﺎﺀ 23ﺼﻔﺭ 1430ﻫـ 18ﻓﺒﺭﺍﻴﺭ .2009ص 23 ﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﻟﻡ ﻴﺘﻭﺭﻋﻭﺍ ﻋﻥ ﺍﺭﺘﻜﺎﺏ ﺃﺸﻨﻊ ﺍﻟﺠﺭﺍﺌﻡ ﻭﺍﻟﻤﺤﻅﻭﺭﺍﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ )(179 ﻤﺴﺘﻌﻤﺭﺍﺘﻬﻡ ﺤﻭل ﺍﻟﻌﺎﻟﻡ ،ﻭﺨﺼﻭﺼﹰﺎ ﺘﻠﻙ ﺍﻟﻌﺭﺒﻴﺔ ﻤﻨﻬﺎ، ﻭﺫﻟﻙ ﻓﻲ ﺴﺒﻴل ﺘﻨﻔﻴﺫ ﺃﻫﺩﺍﻓﻬﻡ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻤﻨﻬﺎ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ،ﻓﻘﺩ ﺴﻌﻰ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﻔﺭﻨﺴﻲ ﻏﺭﺏ ﺃﻓﺭﻴﻘﻴﺎ ﻓﻲ ﻜل ﻤﻥ ﺍﻟﺴﻨﻐﺎل، ﻭﺍﻟﺴﻨﻐﺎل ﺍﻟﻌﺎﻟﻲ ،ﻭﻨﻴﺠﻴﺭﻴﺎ ،ﻭﻏﻴﻨﻴﺎ ،ﻭﺴﺎﺤل ﺍﻟﻌﺎﺝ ،ﻭﺩﺍﻫﻭﻤﻲ ﺇﻟﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻹﺴﻼﻡ ﻓﻲ ﻫﺫﻩ ﺍﻟﺒﻠﺩﺍﻥ ﻭﺍﻟﻘﻀﺎﺀ ﻭﻨﻴﺠﻴﺭﻴﺎ ،ﻭﻏﻴﻨﻴﺎ ،ﻭﺴﺎﺤل ﺍﻟﻌﺎﺝ ،ﻭﺩﺍﻫﻭﻤﻲ ﺇﻟﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻹﺴﻼﻡ ﻓﻲ ﻫﺫﻩ ﺍﻟﺒﻠﺩﺍ، )(180 ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻭﺠﻭﺩ ﺍﻹﺴﻼﻤﻲ ،ﻭﺫﻟﻙ ﺒﻤﺤﺎﺭﺒﺘﻪ ﺜﻘﺎﻓﻴﹰﺎ ﻭﻋﻠﻤﻴﹰﺎ. ﻟﻘﺩ ﻜﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻴﻤﺜﻠﻭﻥ ﺘﺤﺩﻴﹰﺎ ﻗﻭﻴﹰﺎ ﺃﻤﺎﻡ ﺼﻠﻑ ﺍﻻﺴﺘﻌﻤﺎﺭ ،ﻭﻜﺎﻨﻭﺍ ﺒﻤﺜﺎﺒﺔ ﺍﻟﻭﻗﻭﺩ ﺍﻟﺫﻱ ﻻ ﻴﻨﻀﺏ ﻓﻲ ﺩﻋﻡ ﻭﺘﺸﺠﻴﻊ ﺃﺒﻨﺎﺀ ﺍﻟﺒﻼﺩ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﻔﺭﻨﺴﻲ ،ﻭﻜﻤﺎ ﻨﻌﻠﻡ ﻓﺈﻥ ﺍﻟﺩﻋﺎﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻜﺎﻨﻭﺍ ﻴﻨﺘﻘﻠﻭﻥ ﻤﻥ ﻤﻜﺎﻥ ﺇﻟﻰ ﺁﺨﺭ ،ﺩﻭﻨﻤﺎ ﻗﻴﺩ ﺃﻭ ﺤﺭﺝ ،ﻭﺫﻟﻙ ﻷﻥ ﺠﻤﻴﻊ ﺍﻟﺒﻠﺩﺍﻥ ﺇﺴﻼﻤﻴﺔ، ﻓﻬﻡ ﻭﺍﺤﺩ ،ﻭﻫﺩﻓﻬﻡ ﻭﺍﺤﺩ ،ﻤﻥ ﺃﺠل ﺫﻟﻙ ﺭﺃﻯ ﺍﻟﻤﺸﺭﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺴﻴﺎﺴﺔ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﺒﺄﻥ ﻴﺤﺩ ﻤﻥ ﻨﺸﺎﻁ ﻭﻓﻌﺎﻟﻴﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ).(181 ﻟﺫﻟﻙ ﺃﺼﺩﺭ ﻋﺩﺓ ﺃﻭﺍﻤﺭ ﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻭﻤﻨﻬﺎ ﺍﻟﻘﺒﺽ ﻋﻠﻰ ﻴﺩ ﺩﺍﻋﻴﺔ ﺃﻭ ﻋﺎﻟﻡ ﺃﺠﻨﺒﻲ ﻓﻲ ﺇﻗﻠﻴﻡ ﻴﻘﻭﻡ ﻓﻴﻪ ﺒﺩﻭﻥ ﺴﺎﺒﻕ ﺇﺫﻥ ﺒﺎﻟﻭﻋﻅ ﻭﺍﻟﺤﺩﻴﺙ ﺍﻟﺩﻴﻨﻲ ،ﻤﻊ ﻭﺠﻭﺏ ﺠﺒﺴﻪ ﺒﻌﺩ ﺍﻟﻘﺒﺽ ﻋﻠﻴﻪ ﺤﺘﻰ ﻨﺘﺒﻴﻥ ﺃﻨﻪ ﻟﻴﺱ ﻤﻥ ﺍﻟﺯﻋﻤﺎﺀ ﺍﻟﺩﻴﻨﻴﻴﻥ ﺍﻟﺫﻱ ﻴﺜﻴﺭﻭﻥ ﺍﻟﻔﺘﻥ ﻭﻴﻌﻜﺭﻭﻥ ﺍﻟﺼﻔﻭ ﻭﺍﻷﻤﻥ ﺍﻟﻌﺎﻡ ،ﻭﺭﻓﻊ ﺘﻘﺭﻴﺭ ﺇﻟﻰ ﺍﻟﺤﺎﻜﻡ ﺒﻌﺩ ﻜل ﺫﻟﻙ ﻟﻠﻨﻅﺭ ﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﻤﻤﻜﻨﹰﺎ ﺃﻥ ﻴﻔﺭﺝ ﻋﻨﻪ ﻟﻴﺴﺘﻤﺭ ﻓﻲ ﺭﺤﻠﺘﻪ ﺃﻭ ﻴﻭﻗﻑ ﻨﻬﺎﺌﻴﺎﹰ، ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ،ﻓﺈﻥ ﺍﻟﻌﺎﻟﻡ ﺜﺎﺌﺭﹰﺍ ﺃﻭ ﻫﺎﺩﺌ ﹰﺎ ﻓﻲ ﺤﻠﻪ ﻭﺘﺭﺤﺎﻟﻪ ﻤﻠﺯﻤﹰﺎ ﺃﻥ ﻴﺼﺤﺏ ﺃﻭﺭﺍﻗﺔ 179 .ﺃﺤﻤﺩ ﺘﺭﻙ ،ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ :ﺘﺎﺭﻴﺦ ﻭﺇﻨﺠﺎﺯﺍﺕ -.ﺸﺒﻜﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺭﺃﻓﺕ ﻋﺜﻤﺎﻥ .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 18ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.rafatosman.com/vb/t167434.html): 180 .ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺭﺍﺠﻊ :ﺍﻟﺸﻴﺦ ﺍﻟﺘﻴﺠﺎﻨﻲ ﻨﺩﻭﻱ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻻﺴﻼﻡ ﻓﻲ ﻅل ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻓﻲ ﻏﺭﺏ ﺃﻓﺭﻴﻘﻴﺎ" ،ﻤﺠﻠﺔ ﺍﻷﻤﺔ ،ﺍﻟﻌﺩﺩ ) ،(49ﺍﻟﻤﺠﻠﺩ ﺍﻟﺨﺎﻤﺱ 1405 405ﻫﺠﺭﻴﺔ .ﻭﻤﺘﺎﺡ ﻋﻠﻰ ﺸﺒﻜﺔ ﺍﻹﻨﺘﺭﻨﺕ ﺒﻤﺠﻠﺔ ﺍﻟﻔﺴﻁﺎﻁ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺒﺘﺎﺭﻴﺦ 2008/12/30ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.fustat.com/C hist/w afica.shtml : . 181ﺃﺸﺭﻑ ﺼﺎﻟﺢ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ :ﻋﺎﺼﻤﺔ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻭﻋﺎﺼﻤﺔ ﺍﻟﺩﻭل ﺍﻟﺒﻴﺯﻨﻁﻴﺔ– ".ﻤﺠﻠﺔ ﺍﻟﻌﺭﺏ )ﺍﻟﻜﺘﺭﻭﺍﻨﻴﺔ -ﺃﺴﺒﻭﻋﻴﺔ -ﺸﺎﻤﻠﺔ( :ﺩﺭﺍﺴﺎﺕ ﻭﺒﺤﻭﺙ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2008/4/28ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) http://arabmag.blogspot.com/search/labu/Edu ﺍﻟﻤﺩﻨﻴﺔ ،ﻜﺒﻁﺎﻗﺔ ﺍﻟﺸﺨﺼﻴﺔ ،ﻭﺒﻁﺎﻗﺔ ﺍﻟﺘﻌﺭﻴﻑ ،ﻭﺸﻬﺎﺩﺓ ﺍﻟﻤﻴﻼﺩ ،ﻭﻜﺜﻴﺭﹰﺍ ﻤﺎ ﺘﻜﻭﻥ ﻤﻌﺭﻓﺔ ﺍﻟﻁﺭﻴﻘﺔ ﻭﺍﻟﻤﺫﻫﺏ ﻭﺍﻟﻌﺎﺌﻠﺔ ﺍﻟﺘﻲ ﻴﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻤﻬﻤﺔ ﻋﻨﺩ ﺍﻟﻜﺸﻑ ﻭﺍﻟﺘﻔﺘﻴﺵ. )(182 ﻭﻤﻥ ﺠﻬﻭﺩﻫﻡ ﺃﻴﻀﹰﺎ ﻓﻲ ﻤﺤﺎﺭﺒﺔ ﺍﻹﺴﻼﻡ ﻭﺩﻋﺎﺘﻪ :ﻓﺭﺽ ﻜل ﺃﻨﻭﺍﻉ ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺘﻲ ﻫﻲ ﺇﺤﺩﻯ ﺭﻜﺎﺌﺯ ﺴﻴﺎﺴﺔ ﻓﺭﻨﺴﺎ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻹﺴﻼﻤﻴﺔ ،ﺍﺴﺘﻐﻼل ﺍﻻﺨﺘﻼﻑ ﻭﺍﻟﺘﻤﺎﻴﺯ ﺍﻟﺫﻱ ﻴﻭﺠﺩ ﺒﻴﻥ ﺍﻟﻘﺒﺎﺌل ﺍﻟﻤﺴﻠﻤﺔ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﻠﻬﺠﺎﺕ ﻓﺭﺼﺔ ﻹﺤﺩﺍﺙ ﻓﺠﻭﺓ ﻓﻲ ﺼﻔﻬﺎ ،ﻭﺨﻠﻕ ﺤﺎﻻﺕ ﺘﻠﻬﻴﻬﺎ ﻋﻥ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ )(183 ﻀﺭﻭﺭﺓ ﺍﻟﺘﻀﺎﻤﻥ ﻭﺍﻟﺘﺂﺯﺭ ﻟﻠﺩﻓﺎﻉ ﻋﻥ ﻋﻘﻴﺩﺓ ﻭﺍﺤﺩﺓ ﻭﺩﻴﻥ ﻭﺍﺤﺩ. ﻭﻗﺩ ﻁﺎﺭﺩﺕ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺍﻷﺌﻤﺔ ﺤﻴﻥ ﺍﺴﺘﺎﺀﻭﺍ ﻭﺍﺴﺘﻨﻜﺭﻭﺍ ﺘﺩﺨﻠﻬﺎ ﻓﻲ ﺸﺅﻭﻥ ﺩﻴﻨﻬﻡ ،ﻭﺍﻋﺘﺒﺭﺘﻬﻡ ﻋﻤﻼﺀ ﻴﺭﻭﺠﻭﻥ ﺍﻷﺨﺒﺎﺭ ﺍﻟﺨﺎﻁﺌﺔ ﻭﻴﻭﻫﻤﻭﻥ ﺍﻟﻨﺎﺱ ﺃﻥ ﻋﻠﻰ ﻋﺎﺘﻘﻬﻡ ﻤﺴﺅﻭﻟﻴﺔ ﺘﺒﻠﻴﻎ ﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻡ )(184 ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﻤﻥ ﺍﻟﻤﺸﺭﻕ. ﻭﻤﻥ ﺃﺠل ﺘﺤﻘﻴﻕ ﺍﻟﺩﻤﺞ ﺍﻟﺜﻘﺎﻓﻲ ،ﻭﺍﻟﺫﻱ ﻴﻀﻤﻥ ﻟﻠﻔﺭﻨﺴﻴﻴﻥ ﺇﻨﺘﺎﺝ ﺃﺠﻴﺎل ﻤﻥ ﺍﻷﻓﺎﺭﻗﺔ ﻭﺍﻟﻌﺭﺏ ،ﻴﻤﻴﻠﻭﻥ ﺇﻟﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻓﻜﺭﹰﺍ ﻭﻋﻠﻤﺎﹰ ،ﻭﺍﺠﺘﻤﺎﻋﺎﹰ ،ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺭﺃﻭﺍ ﺃﻥ ﻴﺴﺘﺨﺩﻤﻭﺍ ﻓﻲ ﻤﺤﺎﺭﺒﺔ ﺍﻹﺴﻼﻡ ﻭﻫﻭ ﺍﻟﻤﺸﻜل ﻭﺍﻟﻌﻨﺼﺭ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻷﻭل ﻟﻸﻓﺎﺭﻗﺔ ﻭﺍﻟﻌﺭﺏ ،ﺭﺃﻭﺍ ﺃﻥ ﻤﺤﺎﺭﺒﺘﻪ ﻻ ﺘﺘﻡ ﺇﻻ ﺒﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ. )(185 ﻟﺫﻟﻙ ﻓﻘﺩ ﻨﺸﺄﺕ ﻓﻜﺭﺓ ﺇﻗﺎﻤﺔ ﻤﺩﺍﺭﺱ ﻭﺘﻨﻅﻴﻡ ﺘﻌﻠﻴﻡ ﺍﻷﻫﺎﻟﻲ ﺤﻴﺙ ﺴﺠل ﺴﻨﺔ 1909ﻡ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺠﺩﻴﺩﺓ ﻋﺸﺭﺓ ﺁﻻﻑ ﻁﻔل ،ﻭﻫﺫﻩ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺘﻲ ﻋﺭﻓﺕ ﺯﻴﺎﺩﺓ ﻭﻨﻤﻭﹰﺍ ﻭﺘﻨﻅﻴﻤﹰﺎ ﻋﺒﺭ ﺍﻟﺴﻨﻴﻥ ﻤﻥ ﺤﺴﻥ ﺇﻟﻰ ﺃﺤﺴﻥ ﻫﻲ ﺍﻟﻨﻭﺍﺓ ﺍﻷﻭﻟﻰ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻟﺘﻲ ﻨﻌﺭﻓﻬﺎ ﺍﻟﻴﻭﻡ ،ﻭﻴﺘﺨﺭﺝ ﻤﻨﻬﺎ ﻜﺒﺎﺭ ﺭﺠﺎل ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺃﻓﺭﻴﻘﻴﺎ ﻗﺒل ﻭﺒﻌﺩ ﺍﻻﺴﺘﻘﻼل. 182 .ﺃﻴﻤﻥ ﺃﺒﻭ ﺍﻟﺭﻭﺱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺍﻟﻘﺼﺹ ﺍﻟﻤﺜﻴﺭﺓ ﻻﻜﺘﺸﺎﻑ ﺍﻟﻘﺎﺭﺍﺕ ﻭﺍﻷﺭﺍﻀﻲ ﺍﻟﻤﺠﻬﻭﻟﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻁﻼﺌﻊ، ) .2003ﺹ 112 . 183ﺯﺍﻫﺭ ﺭﻴﺎﺽ ،ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﺒﻲ ﻷﻓﺭﻴﻘﻴﺎ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ- ،ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻟﺠﺎﻤﻌﺔ .1960 ،ص 38 . 184ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﻤﺼﻁﻔﻰ ﻏﻨﻴﻤﺔ ،ﻨﺤﻭ ﻓﻠﺴﻔﺔ ﺍﻟﺴﻴﺎﺴﺔ :ﺍﻟﻨﻅﻡ ﻭﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﺴﻴﺎﺴﻴﺔ :ﺃﺼﻭﻟﻬﺎ ﻭﺘﻁﻭﺭﻫﺎ ﺍﻟﺘﺎﺭﻴﺨﻲ- . 1989ص 31 185 .ﻋﺯﻟﻤﻭ ﻴﻭﺴﻑ ﺒﻙ ﺃﺼﺎﻑ ،ﺘﺎﺭﻴﺦ ﺴﻼﻁﻴﻥ ﺒﻨﻲ ﻋﺜﻤﺎﻥ :ﻤﻥ ﺃﻭل ﻨﺸﺄﺘﻬﻡ ﺤﺘﻰ ﺍﻵﻥ /ﺘﻘﺩﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻨﻬﻡ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ، ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﻤﺩﻴﻭﻟﻲ.1995 ،ص 38 ﻜﺎﻥ ﺍﻟﺤﺎﻜﻡ ﺘﺸﻥ ﺤﻤﻼﺕ ﺸﻌﻭﺍﺀ ﻋﻨﻴﻔﺔ ﻟﻴﺱ ﻓﻘﻁ ﻀﺩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ،ﻭﻟﻜﻨﻪ ﺃﻴﻀ ﹰﺎ ﻀﺩ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻷﻓﺭﻴﻘﻴﺔ ،ﻭﻭﺼﻑ ﺍﻟﺴﻜﺎﻥ ﺒﺎﻟﺴﻔﺎﻫﺔ ﻭﺍﻟﺨﻤﻭل ﻭﻓﻘﺩﺍﻥ ﺍﻟﺫﺍﻜﺭﺓ .ﻭﻤﻨﻪ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻷﻫﺎﻟﻲ ﺃﻥ ﻴﺘﻌﻠﻤﻭﺍ ﻟﻐﺔ ﺃﺠﻨﺒﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺘﺸﻜل ﺨﻁﺭﹰﺍ ﻜﺒﻴﺭﺍﹰ ،ﻭﻋﺎﺘﻘ ﹰﺎ ﺩﻭﻥ ﺘﺤﻘﻴﻕ ﺴﻴﺎﺴﺔ )(186 ﺍﻟﻐﺯﻭ ﺍﻟﺜﻘﺎﻓﻲ ﻟﺫﻱ ﻴﻌﺘﺒﺭ ﻤﻥ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ ﻟﻼﺤﺘﻼل ﻭﺍﻻﺴﺘﻌﻤﺎﺭ. ﺯﺩ ﻋﻠﻰ ﺫﻟﻙ؛ ﺘﻭﻗﻴﻑ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺘﺤﺭﻴﺭ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻘﻀﺎﺌﻴﺔ ﻓﻲ ﺍﻟﻤﺤﺎﻜﻡ ﺍﻟﺸﺭﻋﻴﺔ ،ﻭﻜﺎﻥ ﻻ ﺫﺍﺘﻴﹰﺎ ﻼ ﺍﺴﺘﻘﻼ ﹰ ﺍﻟﻘﻀﺎﺀ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻤﺩﻥ ﺍﻟﻜﺒﻴﺭﺓ :ﻓﻲ ﺴﺎﻥ ﻟﻭﻴﺱ ،ﻭﺭﻭﻓﻴﺴﻙ ،ﻭﻏﺎﻱ ﻤﺴﺘﻘ ﹰ ﻭﻟﻐﺘﻪ ﺍﻟﺭﺴﻤﻴﺔ ﻫﻲ ﺍﻟﻌﺭﺒﻴﺔ ،ﻭﻜﺎﻥ ﺍﻟﻤﻨﻊ ﻴﺴﺘﻬﺩﻑ ﺃﺴﺎﺴﹰﺎ ﻤﺤﺎﻜﻡ ﺍﻟﻤﺩﻥ ﺍﻟﺜﻼﺙ ﺍﻟﺴﺎﺒﻘﺔ ﺍﻟﺫﻜﺭ .ﻜﻤﺎ ﺃﺼﺩﺭ ﺍﻟﺤﺎﻜﻡ ﺘﻌﻠﻴﻤﺎﺘﻪ ﺇﻟﻰ ﺭﺅﺴﺎﺀ ﻤﺼﺎﻟﺢ ﺍﻟﺒﺭﻴﺩ ﻭﺍﻟﺠﻤﺎﺭﻙ ﻓﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺃﻥ ﻴﺸﺩﺩﻭﺍ ﺍﻟﺭﻗﺎﺒﺔ ﻋﻠﻰ ﻜل ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻤﻜﺘﻭﺒﺔ ﺒﺎﻟﻌﺭﺒﻴﺔ ﺴﻭﺍﺀ ﺃﻜﺎﻨﺕ ﻗﺩ ﺃﺭﺴﻠﺕ ﺒﺎﻟﺒﺭﻴﺩ ﺃﻭ ﺒﻐﻴﺭﻩ ،ﺜﻡ ﺘﺘﻠﻑ ﺃﻭ ﺘﺤﺭﻕ ﻜل ﻤﻁﺒﻭﻋﺔ ،ﺠﺭﻴﺩﺓ ﺃﻭ ﻤﺠﻠﺔ ﺃﻭ ﻜﺘﺎﺏ ﻴﻌﺎﺩﻱ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻘﺎﺌﻡ -ﻨﻅﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭ -ﺃﻭ ﺘﺅﻴﺩ ﺤﺭﻜﺔ ﺍﻟﺸﻴﻭﺥ. ﺍﻟﻜﺸﻭﻑ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻜﺎﻨﺕ ﺍﻨﺠﻠﺘﺭﺍ ﺘﺴﺘﻐل ﻤﻭﻗﻌﻬﺎ ﺍﻟﺠﻐﺭﺍﻓﻲ ،ﻭﺫﻟﻙ ﺒﺎﻟﻠﺠﻭﺀ ﺇﻟﻰ ﺍﻟﻘﺭﺼﻨﺔ ﺍﻟﺒﺤﺭﻴﺔ ،ﻭﻜﺎﻨﺕ ﺘﻌﺘﺭﺽ ﺍﻟﺴﻔﻥ ﺍﻻﺴﺒﺎﻨﻴﺔ ﺍﻟﻘﺎﺩﻤﺔ ﻤﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ ﻗﺎﺼﺩﺓ ﺍﺴﺒﺎﻨﻴﺎ ،ﻭﻤﺤﻤﻠﺔ ﺒﺎﻟﻤﻌﺎﺩﻥ ﺍﻟﻨﻔﺴﻴﺔ ،ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺃﺩﺨﻠﻬﺎ -ﺃﻱ ﺍﻨﺠﻠﺘﺭﺍ -ﻓﻲ ﺼﺭﺍﻉ ﻤﻊ ﺍﺴﺒﺎﻨﻴﺎ ،ﺍﻨﺘﻬﻰ ﺃﺨﻴﺭﹰﺍ ﺒﺘﻔﻭﻕ ﺍﻻﻨﺠﻠﻴﺯ ،ﻭﺫﻟﻙ ﺒﻌﺩ ﺃﻥ ﻫﺯﻤﻭﺍ ﺍﻷﺴﻁﻭل ﺍﻻﺴﺒﺎﻨﻲ ﺍﻟﻤﺴﻤﻰ ﺒﺎﻷﺭﻤﺎﺩﺍ ﻋﺎﻡ 1588ﻡ ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﺈﻥ ﺍﻨﺠﻠﺘﺭﺍ ﻟﻡ ﺘﻘﺘﺤﻡ ﻤﺠﺎل ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺇﻻ ﻤﺘﺄﺨﺭﹰﺍ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ ،ﺤﻴﺙ ﺘﻡ ﻓﻲ ﻋﺎﻡ 1606ﻡ ،ﺘﺄﺴﻴﺱ )(187 ﺸﺭﻜﺘﺎﻥ ﻤﻼﺤﻴﺘﺎﻥ ﻫﻤﺎ :ﺸﺭﻜﺔ ﻟﻨﺩﻥ ،ﻭﺸﺭﻜﺔ ﺒﻠﻴﻤﻭﺕ. 186 187 .ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺃﺒﻭ ﻋﻠﻴﺔ ،ﺘﺎﺭﻴﺦ ﺍﻷﻤﺭﻴﻜﺘﻴﻥ ،ﺹ .37-34 .ﻋﺒﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻟﻌﻘﺎﺩ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ، .1998ﺹ) 30ﺍﻷﻋﻤﺎل ﺍﻟﻔﻜﺭﻴﺔ ،ﻤﺸﺭﻭﻉ ﻤﻜﺘﺒﺔ ﺍﻷﺴﺭﺓ( . ﻭﻗﺩ ﺘﻡ ﺍﻻﺘﻔﺎﻕ ﻋﻠﻰ ﺃﻥ ﺘﻘﻭﻡ ﺍﻟﺸﺭﻜﺘﺎﻥ ﺒﺎﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﺸﺎﻁﺊ ﺍﻷﻤﺭﻴﻜﻲ ﻭﺇﻨﺸﺎﺀ ﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻨﺠﻠﻴﺯﻴﺔ ﺒﻪ ،ﻭﺍﺘﻔﻕ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺃﻥ ﺘﻜﻭﻥ ﻟﺸﺭﻜﺔ ﻟﻨﺩﻥ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﺠﺯﺀ ﺍﻟﺠﻨﻭﺒﻲ ﻤﻥ ﺍﻟﺴﺎﺤل ﺍﻟﺸﺭﻗﻲ، )(188 ﻭﺃﻥ ﺘﻜﻭﻥ ﻟﺸﺭﻜﺔ ﺒﻠﻴﻤﻭﺕ ﺍﻟﺠﺯﺀ ﺍﻟﺸﻤﺎﻟﻲ ﻤﻥ ﺍﻟﺴﺎﺤل .ﻭﺤﺩﺜﺕ ﺃﻭل ﻤﺤﺎﻭﻟﺔ ﺍﻜﺘﺸﺎﻓﻴﻪ ﻋﺎﻡ 1497ﻡ ﻋﻨﺩﻤﺎ ﺃﺒﺤﺭ ﺍﻹﻴﻁﺎﻟﻲ ﺠﻭﻥ ﻜﺎﺒﻭﺕ ﻤﻥ ﻤﻴﻨﺎﺀ ﺒﺭﻴﺴﺘﻭل ﻋﺒﺭ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ ﻟﻠﻭﺼل ﺇﻟﻰ ﺍﻟﻬﻨﺩ ﻤﻥ ﻁﺭﻴﻕ ﺁﺨﺭ ،ﺇﻻ ﺃﻨﻪ ﻭﺼل ﺇﻟﻰ ﺸﻭﺍﻁﺊ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻋﻨﺩ ﺠﺯﻴﺭﺓ ﻨﻴﻭﻓﻭﻨﺩ .ﻜﺫﻟﻙ ﻓﻘﺩ ﺃﺒﺤﺭ ﻓﺭﻭﻴﺒﺸﻴﺭ ﺠﺯﻴﺭﺓ ﺸﺘﻠﻨﺩ ،ﻭﻤﻨﻬﺎ ﺇﻟﻰ ﺠﺯﻴﺭﺓ ﺠﺭﻴﻨﻼﻨﺩ ،ﻭﺘﻡ ﻟﻪ ﻜﺸﻑ ﻤﻀﻴﻕ ﻫﺩﺴﻥ .ﺃﻤﺎ ﺠﻭﻥ ﺩﻴﻔﻴﺯ ﻓﻘﺩ ﻜﺸﻑ ﺍﻟﻤﻀﻴﻕ ﺍﻟﻤﺴﻤﻰ ﺒﺎﺴﻤﻪ ﻏﺭﺏ ﺠﺯﻴﺭﺓ ﺠﺯﻴﺭﺓ )(189 ﺠﺭﻴﻨﻼﻨﺩ. ﻭﻓﻲ ﻗﺭﺍﺀﺓ ﻟﻨﻅﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻹﻨﺠﻠﻴﺯﻱ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻨﺠﺩﻩ ﻴﺘﻠﺨﺹ ﻓﻲ ﺇﻗﺎﻤﺔ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ، ﻭﺍﻻﻀﻁﻬﺎﺩ ﻭﺍﻟﺭﻕ .ﻓﻘﺩ ﺃﺴﺱ ﺍﻻﻨﺠﻠﻴﺯ ﺍﻟﻤﻬﺎﺠﺭﻭﻥ ﺇﻟﻰ ﺃﻤﺭﻴﻜﺎ ،ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﻋﻠﻰ ﺍﻟﺴﺎﺤل ﺍﻟﺸﺭﻗﻲ ﻷﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ،ﻭﻗﺩ ﺘﺄﺴﺴﺕ ﺃﻭل ﻤﺴﺘﻌﻤﺭﺓ ﺍﻨﺠﻠﻴﺯﻴﺔ ﺴﻨﺔ 1607ﻡ ﻓﻲ ﺠﻴﻤﺱ ﺘﺎﻭﻥ، ﻭﺫﻟﻙ ﺒﺘﺸﺠﻴﻊ ﻤﻥ ﺸﺭﻜﺔ ﻟﻨﺩﻥ ﺍﻵﻨﻔﺔ ﺍﻟﺫﻜﺭ ،ﻭﻟﻡ ﻴﺄﺕ ﻋﺎﻡ 1665ﻡ ،ﺤﺘﻰ ﻜﺎﻥ ﺍﻻﻨﺠﻠﻴﺯ ﻗﺩ ﺃﺴﺴﻭﺍ 7ﻤﺴﺘﻌﻤﺭﺍﺕ ،ﻭﻫﻲ ﻤﺎﺘﺸﻭﺴﺘﺱ ،ﻜﺎﻨﻴﻜﺘﻴﻜﻭﺕ ،ﺭﻭﺩﺁﻴﻠﻨﺩ ،ﻤﻴﻥ ،ﻨﻴﻭﻫﺎﻤﺒﺸﻴﺭ ،ﻤﻴﺭﻴىﻨﺩ، ﻭﻜﺎﺭﻭﻟﻴﻨﺎ .ﻜﻤﺎ ﻟﺠﺄ ﺍﻻﻨﺠﻠﻴﺯ ﺇﻟﻰ ﺍﻀﻁﻬﺎﺩ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻴﻥ ﻤﻥ ﺍﻟﻬﻨﻭﺩ ﺍﻟﺤﻤﺭ ،ﻭﻗﺩ ﻨﺸﺒﺕ ﺒﻴﻥ ﺍﻟﻤﺴﺘﻌﻤﺭﻴﻥ ﻭﺍﻟﻬﻨﻭﺩ ﺍﻟﺤﻤﺭ ﺤﺭﺏ ﻋﺎﻡ 1662ﻡ ،ﻭﺍﻨﺘﻬﺕ ﺒﺈﺒﺎﺩﺓ ﻤﻌﻅﻡ ﻫﺅﻻﺀ ﺍﻟﺴﻜﺎﻥ. )(190 . 188ﻜﺘﺎﺏ ﺤﻘﺎﺌﻕ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ :ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/16ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://www.tatsachen-ueber-( : deutschlanl.de/ar/home1.html . Hartig, Otto. "John & Sebastian Cabot." The Catholic Encyclopedia. –New York: Robert 189 Appleton Company, 1908. (Vol.3).Available in 2 May 2009, at: (http://www.newadvent.org/cathen/03126d.htm ) 190 .ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺃﺒﻭ ﻋﻠﻴﺔ ،ﺘﺎﺭﻴﺦ ﺍﻷﻤﺭﻴﻜﻴﺘﻴﻥ ،ﺹ .32-31 ﻜﻤﺎ ﺃﺨﺫ ﺍﻟﻤﺴﺘﻌﻤﺭﻭﻥ ﺍﻹﻨﺠﻠﻴﺯ ،ﻓﻲ ﺠﻠﺏ ﺍﻟﻌﺒﻴﺩ ﻭﺍﻷﺭﻗﺎﺀ ﻤﻥ ﺃﻓﺭﻴﻘﻴﺎ ،ﻭﺫﻟﻙ ﻜﻲ ﻴﻌﻠﻤﻭﺍ ﻓﻲ ﺍﻟﺯﺭﺍﻋﺔ ﻭﺍﻟﺼﻨﺎﻋﺔ ،ﻭﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻜﺎﻥ ﻴﺘﻡ ﺨﻁﻑ ﻫﺅﻻﺀ ﺍﻷﻓﺎﺭﻗﺔ ﻤﻥ ﺒﻠﺩﺍﻨﻬﻡ ﺍﻷﻓﺭﻴﻘﻴﺔ ،ﺜﻡ ﻴﺘﻡ ﺠﻠﺒﻬﻡ )(191 ﻗﺴﺭﹰﺍ ﺇﻟﻰ ﺃﻤﺭﻴﻜﺎ ﻜﻲ ﻴﻌﻠﻤﻭﺍ ﻓﻲ ﺨﺩﻤﺔ ﺍﻟﺒﻴﺽ. ﻼ ﺒﺎﻟﻨﺴﺏ ﻭﻴﻼﺤﻅ ﺃ؛ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﺃﺴﻬﻤﺕ ﺒﻪ ﺇﻨﺠﻠﺘﺭﺍ ﻓﻲ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻜﺎﻥ ﻀﺌﻴ ﹰ ﻟﻼﻨﺠﺎﺯﺍﺕ ﺍﻟﺭﺍﺌﻌﺔ ﻭﺍﻟﻀﺨﻤﺔ ﺍﻟﺘﻲ ﺤﻘﻘﺘﻬﺎ ﺍﻟﺒﺭﺘﻐﺎل ﻭﺃﺴﺒﺎﻨﻴﺎ ،ﻓﻘﺩ ﻜﺎﻥ ﻫﻨﺭﻱ ﺍﻟﺴﺎﺒﻊ ﻤﻨﺼﺭﻓﹰﺎ ﺇﻟﻰ ﺘﻭﻁﻴﺩ ﺩﻋﺎﺌﻡ ﻭﺇﻗﺭﺍﺭ ﺍﻟﻨﻅﺎﻡ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻜﺎﻥ ﻓﻴﻪ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﻴﻁﻭﻓﻭﻥ ﺤﻭل ﺸﺎﻁﺊ ﺃﻓﺭﻴﻘﻴﺎ ،ﻭﻜﻭﻟﻭﻤﺒﺱ ﻴﻌﺒﺭ ﺍﻟﻤﺤﻴﻁ ﺍﻷﻁﻠﺴﻲ. )(192 ﻨﺘﺎﺌﺞ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ؛ ﺍﻨﺘﻘل ﻤﺭﻜﺯ ﺍﻟﻨﻘل ﺍﻟﺘﺠﺎﺭﻱ ﻟﻠﻤﺤﻴﻁ ﺍﻷﻁﻠﻨﻁﻲ )ﺍﻷﻁﻠﺴﻲ( ﺒﺩل ﻤﻥ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ ،ﺤﺩﺜﺕ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﻴﻥ ﺩﻭﺯل ﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ ﻭﺍﻷﻁﻠﻨﻁﻲ ،ﻭﺍﺯﺩﺍﺩ ﺤﺠﻡ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻗﻭﻴﺔ ﺩﻭل ﻏﺭﺏ ﺃﻭﺭﺒﺎ ﺒﺴﺒﺏ ﻋﻤﻠﻴﺎﺕ ﺍﻻﺴﺘﻴﺭﺍﺩ ﻭﺍﻟﺘﺼﺩﻴﺭ ،ﻜﻤﺎ ﻫﺠﺭﺕ ﺃﻻﻑ ﺍﻟﻨﺎﺱ ﺩﻭل ﻏﺭﺏ ﺃﻭﺭﺒﺎ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ ﺒﺤﺜ ﹰﺎ ﻭﺭﺍﺀ ﺍﻟﺜﻭﺭﺍﺕ .ﻭﻋﻠﻰ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺯﺭﺍﻋﻲ ،ﻋﺭﻓﺕ ﺃﻭﺭﺒﺎ ﻤﺤﺎﺼﻴل ﺠﺩﻴﺩﺓ ﻤﺜل ﺍﻟﺒﻁﺎﻁﺱ /ﺍﻟﻜﺎﻜﺎﻭ /ﺍﻟﺘﺒﻎ /ﺍﻟﻜﻴﻑ /ﺍﻟﺫﺭﺓ ﻭﺃﺼﺒﺤﺕ ﻋﻨﺼﺭﹰﺍ ﻫﺎﻤﹰﺎ ﻤﻥ ﺍﻟﻘﻁﺎﻉ ﺍﻟﺘﺠﺎﺭﻱ ﺒﻌﺩ ﺃﻥ ﻜﺎﻨﺕ ﻤﻥ ﺍﻟﻜﻤﺎﻟﻴﺎﺕ).(193 ﺘﺩﻫﻭﺭ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺭﺒﻴﺔ ،ﻓﻘﺩ ﻜﺎﻥ ﺍﻟﻌﺭﺏ ﻴﻠﻌﺒﻭﻥ ﺩﻭﺭ ﺍﻟﻭﺴﻴﻁ ﻓﻲ ﺤﺭﻜﺔ ﺍﻟﻘﻭﺍﻓل ﺍﻟﺘﺠﺎﺭﻴﺔ ﺍﻟﻤﺘﺠﻬﺔ ﻤﻥ ﺍﻟﺸﺭﻕ )ﺍﻟﻬﻨﺩ ﻭﺍﻟﺼﻴﻥ( ﺇﻟﻰ ﺍﻟﻐﺭﺏ )ﺃﻭﺭﻭﺒﺎ( ،ﻭﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﻴﺩﺭ ﻋﻠﻴﻬﻡ ﺃﺭﺒﺎﺤﹰﺎ ﻁﺎﺌﻠﺔ ﻨﺘﻴﺠﺔ ﻟﻠﻀﺭﺍﺌﺏ ﺍﻟﻤﻔﺭﻭﻀﺔ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺒﻀﺎﺌﻊ ،ﻭﻜﺎﻥ ﺫﻟﻙ ﻴﻌﻭﺩ ﺒﺎﻟﻔﺎﺌﺩﺓ ﺍﻟﻜﺒﻴﺭﺓ ﻟﻠﺩﻭل ﺍﻟﻜﺒﻴﺭﺓ ،ﺇﻻ ﺃﻨﻪ 191 .ﻏﺎﻨﻡ ﺍﻟﻌﺒﺩ ﺍﷲ "ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﻭﺒﻲ" ،ﻤﺩﻭﻨﻪ ﻫﺎﺘﻑ ﻤﻥ ﺍﻟﺼﺤﺭﺍﺀ )ﺍﻟﻜﻭﻴﺕ( ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2008/2/29ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ ( http://gdm-85.maktoobblog.com) : 192 .ﺠﺎﺩ ﻁﻪ ،ﻤﺤﺎﻅﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ ،ﺹ .92 193 .ﺨﺎﻟﺩ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﻔﺭﺝ) ،ﺩﻜﺘﻭﺭ( ،ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ "ﺘﺤﻭل ﺍﻟﻔﻜﺭ ﻓﻲ ﺃﻭﺭﻭﺒﺎ" ،ﺹ ،7ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﺃﺒﺭﻴل ،2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ ( www.cba.edu.kw/hasan/Europeldeology.doc) : ﺒﻌﺩ ﺍﻜﺘﺸﺎﻑ ﻁﺭﻴﻕ ﺍﻷﻁﻠﺴﻲ ﻭﺭﺃﺱ ﺍﻟﺭﺠﺎﺀ ﺍﻟﺼﺎﻟﺢ ،ﻓﻘﺩ ﻓﻘﺩﺕ ﺒﺫﻟﻙ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺭﺒﻴﺔ ﻫﺫﻩ ﺍﻟﻔﺎﺌﺩﺓ، ﺜﻡ ﺃﺼﺎﺏ ﺍﻷﺴﻭﺍﻕ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻜﺴﺎﺩ ﻭﺍﻟﻔﻘﺭ).(194 ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ؛ ﺒﻌﺩ ﺃﻥ ﺯﺍﺩﺕ ﺭﺅﻭﺱ ﺍﻷﻤﻭﺍل ﻓﻲ ﺍﻟﺩﻭل ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ ،ﺒﺩﺃﺕ ﺍﻟﺭﻏﺒﺔ ﻓﻴﻬﺎ ﻻﺴﺘﺜﻤﺎﺭ ﺭﺅﻭﺱ ﺍﻷﻤﻭﺍل ﻫﺫﻩ ،ﻭﺨﺎﺼﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﺼﻨﺎﻋﺔ ﻭﻤﺠﺎل ﺍﻟﺯﺭﺍﻋﺔ ،ﻟﺫﺍ ﺘﻭﺠﻬﺕ ﺍﻟﺩﻭل ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ ﺇﻟﻰ ﺍﺴﺘﻌﻤﺎﺭ ﻭﺍﻤﺘﻼﻙ ﺍﻟﺩﻭل ﺍﻟﺘﻲ ﻴﺘﻭﺍﻓﺭ ﺒﻬﺎ ﺍﻟﻤﻭﺍﺩ ﺍﻟﺨﺎﻡ ﺍﻟﻼﺯﻤﺔ ﻟﻠﺼﻨﺎﻋﺔ ﺃﻭ ﺘﻠﻙ ﺍﻟﺩﻭل ﺫﺍﺕ ﺍﻟﻤﻨﺎﺨﺎﺕ ﺍﻟﻤﻼﺌﻤﺔ ﻟﻠﺯﺭﺍﻋﺔ ،ﻭﺒﺩﺃﺕ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺘﻠﻌﺏ –ﻤﺭﻏﻤﺔ ﻓﻲ ﺫﻟﻙ -ﺩﻭﺭ ﻤﺯﺩﻭﺝ ﻓﻲ ﺍﻟﺘﺼﺩﻴﺭ ﻭﺍﻻﺴﺘﻴﺭﺍﺩ ،ﻓﻬﻲ ﻤﺼﺩﺭ ﻫﺎﻡ ﻟﻠﻤﻭﺍﺩ ﺍﻟﺨﺎﻡ ﻭﺴﻭﻕ ﻟﺘﺼﺭﻴﻑ ﻫﺫﻩ ﺍﻟﻤﻨﺘﺠﺎﺕ ﺒﻌﺩ ﺫﻟﻙ ،ﻭﻓﻲ ﺍﻟﺯﺭﺍﻋﺔ ،ﺍﺴﺘﺨﺩﻤﺕ ﺭﺅﻭﺱ ﺍﻷﻤﻭﺍل ﻓﻲ ﺘﻨﻤﻴﺔ ﻤﻭﺍﺩ ﻭﻤﺤﺎﺼﻴل ﺯﺭﺍﻋﻴﺔ ﻨﻘﺩﻴﺔ )(195 ﻏﺎﻟﻴﺔ ﺍﻟﺜﻤﻥ ﻜﺎﻟﺒﻥ ،ﻜﻤﺎ ﻓﻌﻠﺕ ﻫﻭﻟﻨﺩﺍ ﻤﻊ ﺍﻨﺩﻭﻨﻴﺴﻴﺎ. ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻤﺎ ﺴﺒﻕ ﻤﻥ ﻨﻤﻭ ﻟﺭﺅﻭﺱ ﺍﻷﻤﻭﺍل ،ﻭﺘﻨﺎﻤﻲ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﺯﺭﺍﻋﺔ ،ﺃﺘﻰ ﺩﻭﺭ ﺍﻟﺘﺠﺎﺭﺓ ﻟﺘﺯﺩﻫﺭ ﺃﻜﺜﺭ ،ﻓﻘﺩ ﻟﺠﺄ ﺒﻌﺽ ﺍﻟﻘﺎﺩﺭﻴﻥ ﺇﻟﻰ ﺇﻨﺸﺎﺀ ﺒﻭﺭﺼﺎﺕ ﻋﺎﻟﻤﻴﺔ ﺤﻴﺙ ﺘﺘﺭﻜﺯ ﻓﻴﻬﺎ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻤﻥ ﺒﻴﻊ ﻭﺸﺭﺍﺀ ﻭﺘﺤﺩﻴﺩ ﺍﻷﺴﻌﺎﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ،ﻭﺃﺩﻯ ﻫﺫﺍ ﺇﻟﻰ ﺍﻟﺘﺭﻜﻴﺯ ﺍﻟﺸﺩﻴﺩ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ ،ﻭﻤﻥ ﺍﻟﺒﻭﺭﺼﺎﺕ ﺒﻭﺭﺼﺔ ﻟﻴﻭﻥ ،Lyonﻭﺒﻭﺭﺼﺔ ﺃﻨﻔﺭﺱ .Anvers )(196 ﺃﻤﺎ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ؛ ﻓﺎﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺃﺩﺕ ﻟﻼﺴﺘﻌﻤﺎﺭ ﻭﺍﻟﺘﻭﺴﻊ ،ﻓﻭﻗﻌﺕ ﻤﺸﺎﺤﻨﺎﺕ ﺒﻴﻥ ﺍﻟﺩﻭل )(197 ﻤﺜل ﺤﺭﺏ ﺍﻟﺴﻨﻭﺍﺕ ﺍﻟﺴﺒﻊ، ﻓﻘﺩ ﻜﺎﻨﺕ ﺍﻟﺩﻭل ﺘﻘﻴﺱ ﻋﻅﻤﺘﻬﺎ ﺒﻜﺜﺭﺓ ﺍﻷﺭﺍﻀﻲ ﺍﻟﺘﻲ ﺘﺴﻴﻁﺭ 194 .ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ،ﺍﻟﺸﺒﻜﺔ ﺍﻟﻭﻁﻨﻴﺔ ﺍﻟﻜﻭﻴﺘﻴﺔ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 23ﻓﺒﺭﺍﻴﺭ ،2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) ( http://www.nationalkuwait.com/vb/archive/index.php/t-21272.html J.P. Oliveira Martins, The golden age of Prince Henry the Navigator.- London: Chapman and . 195 Hall. 1914 .P87 196 .ﺃﻭﺭﺒﺎ ﻭﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ" ﺍﻟﻤﻨﺘﺩﻯ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺜﻘﺎﻓﻲ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ ،2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )( http://www.3rbsc.com/vb/showthread.php?t=490 197 .ﺤﺭﺏ ﺍﻟﺴﻨﻭﺍﺕ ﺍﻟﺴﺒﻊ ) (1873-1756ﺍﺸﺘﺭﻜﺕ ﻓﻴﻬﺎ ﺠﻤﻴﻊ ﺩﻭل ﺃﻭﺭﻭﺒﺎ ﺘﻘﺭﻴﺒﺎﹰ ،ﻭﺍﻤﺘﺩﺕ ﺇﻟﻰ ﺃﻤﺭﻴﻜﺎ ﻭﺍﻟﻬﻨﺩ ﻭﺴﻤﻴﺕ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺒﺎﻟﺤﺭﻭﺏ ﺍﻟﻬﻨﺩﻴﺔ ،ﻭﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻨﺸﺒﺕ ﺍﻟﺤﺭﺏ ﺒﻴﻥ ﻜل ﻤﻥ ﺒﺭﻭﺴﻴﺎ ﻭﺍﻟﻨﻤﺴﺎ ﻤﻥ ﺃﺠل ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺃﻟﻤﺎﻨﻴﺎ .ﻭﺴﺎﻋﺩﺕ ﻋﻠﻴﻬﺎ .ﻭﻗﺩ ﺃﺩﺕ ﺍﻷﻁﻤﺎﻉ ﺇﻟﻰ ﺇﻨﺸﺎﺀ ﺍﻷﺴﺎﻁﻴل ﺍﻟﺤﺭﺒﻴﺔ ﻭﻅﻬﻭﺭ ﻨﻅﺭﻴﺎﺕ ﺠﺩﻴﺩﺓ ﺘﻨﺎﺩﻱ ﺒﺴﻴﻁﺭﺓ ﺍﻟﺭﺠل ﺍﻷﺒﻴﺽ ﻭﺘﻘﺭ ﺍﻟﺘﻔﺭﻗﺔ ﺍﻟﻌﻨﺼﺭﻴﺔ. ﻭﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ،ﺘﺤﺴﻴﻥ ﺼﻨﺎﻋﺔ ﺒﻨﺎﺀ ﺍﻟﺴﻔﻥ ﺍﻟﺘﺠﺎﺭﻴﺔ ،ﻜﻤﺎ ﺤﺩﺙ ﺍﻨﻘﻼﺏ ﻓﻲ ﺍﻟﻤﺒﺎﺩﺉ )(198 ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﻋﻠﻴﻬﺎ ﻋﻠﻡ ﺍﻟﺠﻐﺭﺍﻓﻴﺎ ﻭﺫﻟﻙ ﺒﺜﺒﻭﺕ ﻜﺭﻭﻴﺔ ﺍﻷﺭﺽ، ﻓﺭﺴﻤﺕ ﺨﺭﺍﺌﻁ ﺃﻜﺜﺭ ﺩﻗﺔ ﻭﺘﻡ ﺭﺼﺩ ﻭﺘﺼﻭﻴﺭ ﻭﺭﺴﻡ ﺒﻌﺽ ﺍﻟﻨﺠﻭﻡ ﺍﻟﺘﻲ ﻻ ﺘﻅﻬﺭ ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻟﺸﻤﺎﻟﻲ ،ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﺘﺎﻉ ﻤﺠﺎل ﺍﻟﺒﺤﻭﺙ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ،ﻭﺇﻀﺎﻓﺔ ﻤﻌﻠﻭﻤﺎﺕ ﺠﺩﻴﺩﺓ ﻟﻌﻠﻭﻡ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺤﻴﻭﺍﻥ ﻭﺍﻟﺒﺤﺭ ،ﺯﺩ ﻋﻠﻰ ﺫﻟﻙ ،ﺍﻟﺘﻭﺼل ﺇﻟﻰ ﺁﻻﺕ ﺩﻗﻴﻘﺔ ﺠﺩﹰﺍ ﻤﺜل ﺍﻹﺴﻁﺭﻻﺏ ،ﻭﺘﻌﻴﻴﻥ ﺍﻻﺘﺠﺎﻫﺎﺕ ﻜﻤﺎ ﺃﺼﺒﺤﺕ ﺍﻟﻤﺩﻓﻌﻴﺔ ﺃﻜﺜﺭ ﻗﻭﺓ ،ﺜﻡ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻨﺒﺎﺘﺎﺕ ﻭﺤﻴﻭﺍﻨﺎﺕ ﺠﺩﻴﺩﺓ ،ﺃﺼﺒﺤﺕ ﺃﺴﺒﺎﻨﻴﺎ ﻤﺭﻜﺯ ﺍﻟﻔﻀﺔ ﻭﻜﺎﻥ ﻟﻬﺎ ﻤﻜﺎﺴﺏ ﻤﺎﻟﻴﺔ ﻭﻋﻡ ﺍﻟﺭﺨﺎﺀ ﺍﻷﺴﺒﺎﻥ ﻤﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻁﺒﻘﺔ ﺍﻟﻭﺴﻁﻰ ،ﻭﻋﺭﻑ ﻋﻬﺩ ﻓﻴﻠﻴﺏ ﺍﻟﺜﺎﻨﻲ "ﺒﻌﺼﺭ )(199 ﺍﻟﻔﻀﺔ". ﻭﻓﻲ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ؛ ﺘﻡ ﺘﻌﻭﻴﺽ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺭﻭﻤﺎ ﻋﻥ ﻤﺎ ﻓﻘﺩﺘﻪ ﻤﻥ ﺃﻗﺎﻟﻴﻡ ﻓﻲ ﺃﻭﺭﺒﺎ ﺒﺴﺒﺏ ﺘﺤﻭل ﺍﻟﺴﻜﺎﻥ ﻋﻥ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ،ﻭﺫﻟﻙ ﺒﻨﺠﺎﺡ ﺩﻋﺎﺓ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﻤﻌﻅﻡ ﺃﻗﺎﻟﻴﻡ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ ،ﺤﻴﺙ ﺃﻥ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻴﻥ ﻭﺍﻷﺴﺒﺎﻥ ﺒﺫﻟﻭﺍ ﺠﻬﻭﺩﹰﺍ ﻓﻲ ﻨﺸﺭ ﺍﻟﺩﻴﻥ ﺍﻟﻤﺴﻴﺤﻲ ،ﻓﺄﺩﺨﻠﺕ ﺃﺴﺒﺎﻨﻴﺎ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻴﻥ ﻷﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻓﻲ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ،ﻭﻟﻜﻥ ﺍﻟﺒﺭﺘﻐﺎل ﻟﻡ ﺘﻔﻠﺢ ﻓﻲ ﺘﻨﺼﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻕ. ﻭﻗﺩ ﻜﺎﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ ،ﺃﺭﻀ ﹰﺎ ﺃﻜﺜﺭ ﺨﺼﻭﺒﺔ ﻭﺴﻬﻭﻟﺔ ﻟﻌﻤل ﻫﺅﻻﺀ ﺍﻟﻤﺒﺸﺭﻴﻥ ،ﺇﺫ ﺃﻥ ﺴﻜﺎﻨﻪ ﺍﻷﺼﻠﻴﻴﻥ ﻟﻡ ﻴﻜﻭﻨﻭﺍ ﻴﻌﻠﻤﻭﻥ ﺸﻴﺌﹰﺎ ﻋﻥ ﺍﻹﺴﻼﻡ ﻭﻻ ﻋﻥ ﺍﻟﻤﺴﻴﺤﻴﺔ ،ﻭﻟﻘﺩ ﺒﺫل ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﻭﺍﻷﺴﺒﺎﻥ ﺠﻬﺩﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻓﻲ ﻨﺸﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺒﻴﻥ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻴﻥ ،ﻭﺴﺭﻋﺎﻥ ﻤﺎ ﺍﻨﺘﺸﺭﺕ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺒﺭﻴﻁﺎﻨﻴﺎ ﺒﺭﻭﺴﻴﺎ ،ﻜﻤﺎ ﺴﺎﻋﺩﺕ ﻓﺭﻨﺴﺎ ﺍﻟﻨﻤﺴﺎ .ﻭﻗﺩ ﺃﻗﻤﺕ ﺒﺭﻴﻁﺎﻨﻴﺎ ﻋﻠﻰ ﺍﻟﺤﺭﺏ ﻀﺩ ﻓﺭﻨﺴﺎ ﻤﻥ ﺃﺠل ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺒﺤﺎﺭ ﻭﺃﺭﺍﻀﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ،ﻭﻨﺘﻴﺠﺔ ﻟﻬﺫﺍ ﺍﻟﺤﺭﺏ ﻓﻘﺩﺕ ﻓﺭﻨﺴﺎ ﺴﻠﻁﺎﻨﻬﺎ ﻓﻲ ﺃﺭﺍﻀﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺍﺴﺘﻭﻟﺕ ﻋﻠﻴﻬﺎ ﺒﺭﻴﻁﺎﻨﻴﺎ . Henry H.Hart, Marco Polo: Venetian Adventurer, -University of Oklahoma Press, 1983P989 . 198 . R.J. Knecht, Renaissance Warrior and Patron: The Reign of Francis I. Cambridge: 199 Cambridge University Press, 1994,p65. ﺍﻟﺠﻨﻭﺒﻴﺔ ،ﻭﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻓﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ،ﺃﻤﺎ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﻓﻲ ﺠﻨﻭﺏ ﺸﺭﻕ ﺁﺴﻴﺎ ،ﻓﻘﺩ ﻻﻗﺕ ﻓﻴﻬﺎ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺍﻟﺘﺒﺸﻴﺭﻴﺔ ﻤﺼﺎﻋﺏ ﺠﻤﺔ ،ﺫﻟﻙ ﺃﻥ ﺸﻌﻭﺏ ﻫﺫﻩ ﺍﻟﻤﻨﻁﻘﺔ ﻜﺎﻨﺕ ﻟﻬﻡ ﻤﻌﺘﻘﺩﺍﺘﻬﻡ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺒﻬﻡ ،ﻜﻤﺎ ﺃﻥ ﺍﻹﺴﻼﻡ ﻗﺩ ﺴﺒﻕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺇﻟﻰ ﻫﺫﻩ )(200 ﺍﻟﺒﻼﺩ ،ﻭﺘﺭﺴﺦ ﻓﻲ ﺃﻫﻠﻬﺎ ﻤﻨﺫ ﻋﻘﻭﺩ ﻋﺩﻴﺩﺓ. ﻭﻤﻥ ﺍﻟﻨﺤﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ؛ ﺍﻨﺘﻘل ﺃﻫﺎﻟﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﻤﻥ ﺍﻟﻌﺼﺭ ﺍﻟﻭﺴﻴﻁ ﺇﻟﻰ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ ،ﻭﺫﻟﻙ ﺒﻤﻠﺒﺴﻬﻡ ﻭﻤﺄﻜﻠﻬﻡ ﻭﺘﻐﻴﺭ ﺸﻤل ﺃﻏﻠﺏ ﻤﻅﺎﻫﺭ ﺜﻘﺎﻓﺘﻬﻡ ،ﻭﺫﻟﻙ ﻟﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺴﺎﻴﺭ ﻓﻲ ﻋﻼﻗﺘﻬﺎ ﻤﻊ ﻤﺴﺘﻌﻤﺭﻴﻬﺎ ،ﻜﻤﺎ ﺘﻐﻴﺭﺕ ﺤﻴﺎﺓ ﺃﻫﺎﻟﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﺤﻴﺙ ﻨﺸﺄﺕ ﻁﺒﻘﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺍﻟﺘﺠﺎﺭ ﻓﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﻴﻌﻤﻠﻭﻥ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻤﻊ ﺍﻟﺩﻭل ﺍﻟﻤﺴﺘﻌﻤﺭﺓ ﻭﻓﻲ ﺨﺩﻤﺘﻬﺎ ،ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﺍﺯﺩﻴﺎﺩ ﺜﺭﻭﺍﺘﻬﺎ ،ﺜﻡ ﺇﻥ ﻫﺫﻩ ﺍﻟﻁﺒﻘﺔ ﺘﻁﻠﻌﺕ ﺇﻟﻰ ﺍﻟﻨﻔﻭﺫ ﺍﻟﺴﻴﺎﺴﻲ ،ﻜﻤﺎ ﺒﺩﺃﺕ ﺘﻨﻤﻭ ﻓﻲ ﺇﻁﺎﺭ ﺍﻻﻨﺘﻘﺎل )(201 ﺍﻟﺘﺩﺭﻴﺠﻲ ﻤﻥ ﺍﻟﺩﺍﺨل ﺇﻟﻰ ﺍﻟﺨﺎﺭﺝ ،ﺤﻴﺙ ﺍﻟﺴﻭﺍﺤل ﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﻤﺭﺍﻜﺯ ﺘﺠﺎﺭﻴﺔ ﻜﺒﻴﺭﺓ. ﻜﻤﺎ ﺃﺭﺴﺕ ﺤﺭﻜﺔ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻨﻅﺎﻡ ﺍﻟﺘﻔﺭﻗﺔ ﺍﻟﻌﻨﺼﺭﻴﺔ ﻓﻲ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ،ﺤﻴﺙ ﻜﺎﻥ ﺍﻟﺒﻴﺽ ﺩﺍﺌﻤﹰﺎ ﻫﻡ ﺍﻷﺴﻴﺎﺩ ﻭﺍﻵﺨﺭﻭﻥ ﻤﻬﻤﺎ ﺍﺨﺘﻠﻔﺕ ﺃﻟﻭﺍﻨﻬﻡ ﻫﻡ ﺍﻟﻌﺒﻴﺩ ،ﻭﻓﻲ ﺨﺩﻤﺔ ﺃﺴﻴﺎﺩﻫﻡ ﺍﻟﺒﻴﺽ ،ﻭﻟﻘﺩ ﺼﻴﻐﺕ ﻗﻭﺍﻨﻴﻥ ﻭﺃﻨﻅﻤﺔ ﺘﺘﻴﺢ ﻟﻠﻤﺴﺘﻌﻤﺭ ﺍﻷﺒﻴﺽ ﺃﻥ ﻴﺘﻤﻠﻙ ﺒﺎﻟﺴﻠﺏ ﻭﺒﺎﻟﻘﻭﺓ ﻤﻥ ﺍﻷﺭﺍﻀﻲ ﻭﺍﻟﻤﻭﺍﺭﺩ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻤﺎ ﻟﻡ ﻴﻤﺘﻠﻜﻬﺎ ﺍﻷﺒﻴﺽ ،ﻜﻤﺎ ﺃﺒﺎﺤﺕ ﻟﻬﻡ ﺤﺭﻴﺔ ﺍﺴﺘﻐﻼل ﺍﻟﺒﺸﺭ ﻭﺍﻟﺤﺠﺭ ﻜﻴﻔﻤﺎ )(202 ﺸﺎﺀﻭﺍ. ﻭﺃﺨﻴﺭﹰﺍ ؛ ﻋﺎﻨﻰ ﺴﻜﺎﻥ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﻅﻠﻡ ﻭﺠﻭﺭ ﺍﻟﻐﺯﺍﺓ ،ﻭﻜﺎﻨﺕ ﺍﻟﻤﻌﺎﻨﺎﺓ ﺘﺨﺘﻠﻑ ﻤﻥ ﻤﻜﺎﻥ ﻵﺨﺭ ،ﺭﻏﻡ ﺘﻤﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺸﺩﺓ ﻭﺍﻷﻟﻡ ،ﻓﻬﻨﺎﻙ ﺍﻟﻤﻌﺎﻨﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻟﺘﻲ ﻓﺭﻀﺘﻬﺎ ﻫﻭﻟﻨﺩﺍ ﻋﻠﻰ ﺍﻻﻨﺩﻭﻨﻴﺴﻴﻴﻥ ﺒﺈﺠﺒﺎﺭﻫﻡ ﻋﻠﻰ ﺯﺭﺍﻋﺔ ﻤﺤﺎﺼﻴل ﻻ ﺤﺎﺠﺔ ﻟﻼﻨﺩﻭﻨﻴﺴﻴﻴﻥ ﻓﻴﻬﺎ ،ﻭﻟﻜﻨﻬﺎ ﺘﺩﺭ ﻋﻠﻰ ﺍﻟﻬﻭﻟﻨﺩﻴﻴﻥ ﻤﺒﺎﻟﻎ ﻫﺎﺌﻠﺔ ،ﻭﻜﺫﻟﻙ ﻜﺎﻥ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﻭﻥ ﻴﻀﻁﻬﺩﻭﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺩﻴﻨﻴﹰﺎ ﺒﺘﺨﻴﻴﺭﻫﻡ ﺒﻴﻥ ﺍﻟﺩﺨﻭل . Laurence Bergreen, Marco Polo, Alfred A. Knopf,- New York, 2007.P97 . 201ﻜﺭﻴﺕ ،ﺒﺭﻨﺘﻭﻥ ،ﻤﻨﺸﺄ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﺩ .ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻤﺭﺍﺩ– .ﺩﻤﺸﻕ :ﻤﻁﺒﻌﺔ ﻤﻔﻴﺩ ﺍﻟﺠﺩﻴﺩﺓ ،ﺩ .ﺕ . 202 .ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺃﺒﻭ ﻋﻠﻴﻪ ،ﺘﺎﺭﻴﺦ ﺍﻷﻤﺭﻴﻜﻴﺘﻴﻥ ،ﺹ .50 200 ﻓﻲ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺃﻭ ﺍﻟﻘﺘل .ﻜﻤﺎ ﻋﻤل ﺍﻟﺒﺭﻴﻁﺎﻨﻴﻭﻥ ﻭﺍﻟﻔﺭﻨﺴﻴﻭﻥ ،ﻭﺍﻷﺴﺒﺎﻥ –ﻤﻥ ﻗﺒﻠﻬﻡ -ﻋﻠﻰ ﺘﻨﻔﻴﺫ ﺃﺒﺸﻊ ﺠﺭﺍﺌﻡ ﺍﻹﺒﺎﺩﺓ ﻓﻲ ﺤﻕ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻴﻥ ،ﻭﺫﻟﻙ ﻓﻲ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺘﻲ ﺍﺤﺘﻠﻭﻫﺎ ﻭﻻ ﺴﻴﻤﺎ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ،ﺇﻻ ﺃﻥ ﺍﻟﻭﻀﻊ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻗﺩ ﺒﻠﻎ ﺩﺭﺠﺔ ﺃﻗل ﺤﺩﺓ ،ﺇﺫ ﻜﺎﻥ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻭﻥ ﻴﻨﺩﻤﺠﻭﻥ ﻤﻊ ﺍﻟﻤﺴﺘﻌﻤﺭﻴﻥ ﻓﻲ ﺤﻴﺎﺘﻬﻡ ﻭﻴﺘﻌﻠﻤﻭﻥ ﻟﻐﺘﻬﻡ ،ﻭﻴﻌﻤﻠﻭﻥ ﻓﻲ ﺨﺩﻤﺘﻬﻡ ،ﻭﻴﻌﺘﻨﻘﻭﻥ )(203 ﺩﻴﻨﻬﻡ. ﻭﺒﻬﺫﺍ ﻴﻤﻜﻥ ﺍﻟﻘﻭل؛ ﺇﻥ ﺤﺭﻜﺔ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ ﺍﻷﻭﺭﺒﻲ ﻜﺎﻨﺕ ﺠﺯﺀﹰﺍ ﻤﻥ ﺍﻟﻴﻘﻅﺔ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺘﻲ ﺍﻨﺘﺎﺒﺕ ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﻭﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ،ﻓﻜﺎﻨﺕ ﺤﺭﻜﺔ ﺩﻴﻨﻴﺔ ﺴﻴﺎﺴﻴﺔ ﻋﻠﻤﻴﺔ ﺘﺠﺎﺭﻴﺔ ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ ،ﺃﺤﺩﺜﺕ ﺍﻨﻘﻼﺒﹰﺎ ﻜﺒﻴﺭﹰﺍ ﻓﻲ ﺃﺤﻭﺍل ﺃﻭﺭﺒﺎ ﺍﻟﻐﺭﺒﻴﺔ ﻭﺃﻓﻜﺎﺭﻫﺎ )(204 ﻭﻓﻲ ﺃﺤﻭﺍل ﺍﻟﺒﻼﺩ ﺍﻟﻤﻜﺘﺸﻔﺔ. 203 .ﻤﻴﺭل ﺩﻭﺒﻴﻨﻴﺎﻩ ،ﺘﺎﺭﻴﺦ ﺍﻹﺼﻼﺡ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ /ﺘﺭﺠﻤﺔ ﺍﻟﺸﻴﺦ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺤﻭﺭﺍﻨﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺒﻴﺭﻭﺕ: ﻤﻨﺸﻭﺭﺍﺕ ﻤﻜﺘﺒﺔ ﺍﻟﻤﺸﻌل ﺒﺈﺸﺭﺍﻑ ﺭﺍﺒﻁﺔ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻹﻨﺠﻠﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ .1878 ، 204 " .ﻨﺘﺎﺌﺞ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ" ﻤﺸﺭﻭﻉ )ﻻ ﺃﺼل ﻟﻤﻥ ﻟﻴﺱ ﻟﻪ ﺘﺎﺭﻴﺦ( ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 30ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) ( http://www.history11.jeeran.com ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻭﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﻤﺼﻠﺢ ﺩﻴﻨﻲ ﻤﺴﻴﺤﻲ ﺃﻟﻤﺎﻨﻲ ﺜﺎﺭ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻭﻫﻭ ﻤﺅﺴﺱ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻭﻟﺩ ﻓـﻲ ﻤﺩﻴﻨﺔ ﺍﻴﺴﻠﻴﺒﻥ ﺒﻤﻘﺎﻁﻌﺔ ﺴﺎﻜﺱ ﺍﻷﻟﻤﺎﻨﻴﺔ ﺴﻨﺔ 1483ﻷﺏ ﻓﻼﺡ ﻜﺎﻨﺕ ﺃﻤﻨﻴﺘـﻪ ﺃﻥ ﻴـﺩﺭﺱ ﺃﺒﻨـﻪ ﺍﻟﻘﺎﻨﻭﻥ ﻟﻜﻥ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﺍﻟﻤﺤﺏ ﻟﻠﺭﻫﺒﺎﻨﻴﺔ ﻤﻨﺫ ﺼﻐﺭﻩ ﻋﻜﻑ ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻼﻫﻭﺘﻴﺔ ﺍﻷﻜﺎﺩﻴﻤﻴﺔ , )(205 ﺤﺘﻰ ﺤﺼل ﻋﻠﻰ ﺍﻟﺩﻜﺘﻭﺭﺍﻩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻤﻥ ﺠﺎﻤﻌﺔ ﻓﻴﺘﻨﺒﺭﻍ ﻭﺼﺎﺭ ﺃﺴـﺘﺎﺫﺍ ﻟﺩﺭﺍﺴـﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ )ﺍﻹﻨﺠﻴل( ﻓﻴﻬﺎ ﻓﻲ ﻋﺎﻡ .1512ﺯﺍﺭ ﻟﻭﺜﺭ ﻓﻲ ﺍﻟﻌﺎﻡ 1510ﺭﻭﻤﺎ ﻟﻠﺤﺼﻭل ﻋﻠﻰ ﺒﺭﻜﺔ ﺍﻟﻤﻘﺭ ﺍﻟﺭﺴﻭﻟﻲ ,ﻭﻜﺎﻥ ﻴﺘﻤﻨﻰ ﺭﺅﻴﺔ ﺍﻟﻘﺩﻴﺴﻴﻥ ﻭﺍﻟﺭﻫﺒﺎﻥ ﺍﻟﺯﻫﺎﺩ .ﻏﻴﺭ ﺃﻨﻪ ﻤﺎ ﺇﻥ ﺤل ﺒﺭﻭﻤﺎ ﺤﺘﻰ ﻓﻭﺠﺊ ﺒﻤﺩﻯ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻤﻨﺘﺸﺭ ﺩﺍﺨل ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ .ﻓﻲ ﺍﻟﻘـﺭﻥ )(206 ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ , ﺭﻓﻊ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ – ﻤﺅﺴﺱ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ – ﺸﹸﻌﻠﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ,ﺴﺎﻋﻴﹰﺎ ﺇﻟﻰ ﺘﻁﻬﻴﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻤﻥ ﺍﻟﻌﻘﺎﺌﺩ ﻏﻴﺭ ﺍﻷﺼﻴﻠﺔ .ﻜﺎﻥ ﺃﻜﺜﺭ ﻤﺎ ﻴﺅﺭﻕ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ , ﺇﻴﻤﺎﻥ ﺍﻟﻤﺴﻴﺤﻴﻴﻥ ﺒﻔﻜﺭﺓ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ .ﺇﻻ ﺃﻨﻪ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﺤﺴﺒﺎﻨﻪ ﺃﻥ ﻴﺘﺤﻭل ﻫﺫﺍ ﺍﻷﺭﻕ ﺇﻟﻰ ﺜﻭﺭﺓ ﺇﺼﻼﺤﻴﺔ ﻜﺒﻴﺭﺓ ,ﻻ ﺘﻌﻡ ﺃﻟﻤﺎﻨﻴﺎ ﻭﺤﺩﻫﺎ ,ﺒل ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺒﺄﻜﻤﻠﻬﺎ .ﻭﻟﻡ ﻴﻜﻥ ﻴﺩﻭﺭ ﻓـﻲ ﺨﻠﺩﻩ ,ﺍﻥ ﺘﹸﺴﻔﺭ ﻤﺴﻴﺭﺘﻪ ﺘﻠﻙ ﻋﻥ ﺼﻠﺢ ﻭﺴﺘﻔﺎﻟﻴﺎ ﻓﻲ ﻋﺎﻡ 1648ﺫﻟﻙ ﺍﻟﺼﻠﺢ ﺍﻟﺫﻱ ﻭﻀﻊ ﺤﺠـﺭ . 205ﺠﻭﻥ ﻫﺎﻤﺭﺘﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ /ﺘﺭﺠﻤﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺘﺭﺠﻤﺔ ﺒﻭﺯﺍﺭﺓ ﺍﻟﻤﻌﺎﺭﻑ– .ﺍﻟﻘﺎﻫﺭﺓ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( . . 206ﻙ .ﻡ .ﺒﻨﻴﻜﺎﺭ ،ﺁﺴﻴﺎ ﻭﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ /ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺘﻭﻓﻴﻕ ﺠﺎﻭﻴﺩ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ 1962 ، ﺍﻻﺴﺎﺱ ﻟﻌﻠﻤﻨﺔ ﺍﻟﻐﺭﺏ .ﻭﻟﻡ ﻴﻜﻥ ﻓﻲ ﺤﺴﺒﺎﻥ ﻟﻭﺜﺭ ﺃﻴﻀ ﹰﺎ ﺃﻥ ﺘﺘﺤﻭل ﻤﻌﺎﺭﻀﺘﻪ ﻟﺼﻜﻭﻙ ﺍﻟﻐﻔـﺭﺍﻥ ﺍﻟﻰ ﺤﺭﺏ ﻋﺎﺭﻤﺔ ﻋﻠﻰ ﺍﻟﺒﺎﺒﻭﻴﺔ ,ﻭﻤﻨﻬﺎ ﺇﻟﻰ ﺘﺄﺴﻴﺱ ﺍﻟﻌﻠﻤﻨﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺃﻭﺭﻭﺒﺎ . ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻭﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ – ﺍﻟﻔﻼﺡ ﺍﻟﺴﻜﺴﻭﻨﻲ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻭﺒﺩﻋﺔ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ – ﺍﻟﺤﺭﻜﺎﻥ ﺍﻟﻤﻨﻁﺭﻓﺔ ﺍﻟﺘﻲ ﺼﺎﺤﺒﺕ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻠﻭﺜﺭﻱ ] ﺍﻟﻤﻁﺎﻟﺒﻭﻥ ﺒﺄﻋﺎﺩﺓ ﺍﻟﺘﻌﻤﻴﺩ – ﺤﺭﺏ ﺍﻟﻔﺭﺴﺎﻥ – ﺜﻭﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ [ – ﺯﻭﻴﻨﺠﻠﻲ ﻗﺎﺌﺩ ﺤﺭﻜﺔ ﺍﹲﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺴﻭﻴﺴﺭﺍ – ﺠﻭﻥ ﻜﻠﻔﻥ ﻭﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﻅﻬﺭﺕ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻠﻭﺜﺭﻱ ﻜﺤﺭﻜﺔ ﺩﻴﻨﻴﺔ ﻨﺼﺭﺍﻨﻴﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟـﺴﺎﺩﺱ ﻋـﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻭﺍﺩﺕ ﺇﻟﻰ ﻅﺨﻭﺭ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ,ﻭﻜﺎﻥ ﻟﻬﺎ ﺃﺜﺭ ﻜﺒﻴﺭ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟـﺴﻴﺎﺴﻴﺔ ﻭﺍﻹﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ,ﺒل ﻻ ﻨﺯﺍل ﺁﺜﺎﺭﻫﺎ ﻤﻠﻤﻭﺴﺔ ﺤﺘﻰ ﺍﻟﻴﻭﻡ ,ﻜﻤﺎ ﻅﻬﺭﻥ ﻋﻠﻰ ﺇﻗﺭﻫﺎ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺍﻟﻜﺒﺭﻯ ,ﻭﺒﻌﺽ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺘﻲ ﺃﺼﺒﺤﺕ ﺘﻨﺎﻓﺱ ﺍﻟﻜﻨﻴﺴﺔ )(207 ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﻜﺴﺏ ﻭﻻﺀ ﺍﻟﻨﺼﺎﺭﻯ . . The Catholic Encyclopedia: J. Loughlin, "Pope Paul IV." ,-New York: Robert Appleton 207 Company. Retrieved March 20, 2009 from New Advent: (http://www.newadvent.org/cathen/11581a.htm ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻜﺎﻥ ﻫﻨﺎﻙ ﺩﺍﻓﻊ ﺩﻴﻨﻲ ﺃﺩﻯ ﺇﻟﻰ ﻅﻬﻭﺭ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ,ﺤﻴﺙ ﺸﻬﺩﺕ ﺍﻟﻘﺭﻭﻥ ﺍﻟﺜﻼﺜﺔ ﺍﻟﺘﻲ ﺴﺒﻘﺕ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺼﺭﺍﻋ ﹰﺎ ﺒﻴﻥ ﻤﻠﻭﻙ ﺃﻭﺭﻭﺒﺎ ﻭﺍﻟﻜﻨﻴﺴﺔ ,ﻓﺒﻌﺩ ﺃﻥ ﻜﺎﻨﺕ ﻟﻠﻜﻨﻴﺴﺔ ﺴﻠﻁﺔ ﻤﻁﻠﻘﺔ ﻋﻠـﻰ )(208 ﺍﻟﺤﻜﺎﻡ ﺍﻟﻤﺩﻨﻴﻴﻥ , ﺴﻌﻰ ﺍﻟﻤﻠﻭﻙ ﺇﻟﻰ ﺍﺴﺘﺭﺩﺍﺩ ﺴﻠﻁﺘﻬﻡ ﺍﻟﻤﺩﻨﻴﺔ .ﻭﺒﻠﻎ ﺍﻷﻤﺭ ﺃﻥ ﺍﻀﻁﻬﺩ ﺒﻌﺽ ﺍﻟﻤﻠﻭﻙ ﺍﻟﺒﺎﺒﺎ ,ﻭﻟﺠﺄ ﺍﻟﺒﺎﺒﺎ ﺇﻟﻰ ﺘﺭﻙ ﺭﻭﻤﺎ ﻟﻔﺘﺭﺓ ﻤﻌﻴﻨﺔ ,ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺃﻀﻌﻑ ﻤﻥ ﺴﻠﻁﺔ ﺍﻟﻜﻨﻴﺴﺔ . ﻜﻤﺎ ﺸﻬﺩﺕ ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ﺃﻴﻀ ﹰﺎ ﺼﺭﺍﻋﹰﺎ ﺩﺍﺨﻠﻴﹰﺎ ﺒﻴﻥ ﺍﻟﻜﺭﺍﺩﻟﺔ ,ﻭﺘﻨﺎﻓﺴﹰﺎ ﻓﻴﻤﺎ ﺒﻴـﻨﻬﻡ ﺤـﻭل ﻤﻨـﺼﺏ )(209 ﺍﻟﺒﺎﺒﻭﻴﺔ . ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺃﻨﻪ ﻅﻬﺭﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﻨﺭﺓ ﻤﻔﺎﺴﺩ ﻜﺜﻴﺭﺓ ﺩﺍﺨل ﺍﻟﻜﻨﻴﺴﺔ ﻭﺇﻗﺒﺎل ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ ﺒﻴﻥ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺫﻴﻥ ﺍﺴﺘﻐﻠﻭﺍ ﺠﻤﻊ ﺍﻻﻤﻭﺍل ﻋﻥ ﻁﺭﻴﻕ ﺒﻴﻊ ﺍﻟﻤﻨﺎﺼﺏ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ , ﻭﺍﺴﺘﺨﺩﺍﻡ ﻫﺫﻩ ﺍﻻﻤﻭﺍل ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻘﺼﻭﺭ ﺍﻟﻔﺨﻤﺔ ,ﻭﺍﻻﻨﻐﻤﺎﺱ ﻓﻲ ﻤﻠﺫﺍﺕ ﺍﻟـﺩﻨﻴﺎ ,ﺍﻻﻤـﺭ ﺍﻟـﺫﻱ ﺃﻀﻌﻑ ﺴﻠﻁﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺭﻭﺤﻴﺔ ﻭﻤﻜﺎﻨﺘﻬﺎ ﺍﻟﺩﻴﻨﻴﺔ .ﻭﻗﺩ ﺘﻭﻟﻰ ﺒﻌﺽ ﺍﻟﻤﺼﻠﺤﻴﻥ ﻤﺜل ﺠﻭﻥ ﻭﻴﻜﻠﻑ ﻓﻲ ﺍﻨﺠﻠﺘﺭﺍ ,ﻭﺠﻭﻥ ﻫﺱ ﻓﻲ ﺒﻭﻫﻴﻤﻴﺎ ﻭﻏﻴﺭﻫﻤﺎ ﺍﻨﺘﻘﺎﺩ ﻫﺫﻩ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﻭﺍﻟﻭﻗﻭﻑ ﻀﺩ ﺘﻠﻙ ﺍﻟﻤﻔﺎﺴﺩ ,ﻭﻟﻜﻨﻬﻡ ﻟﻡ ﻴﺴﺘﻁﻴﻌﻭﺍ ﺇﻴﻘﺎﻓﻬﺎ ,ﻭﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺃﻫﻤﻠﺕ ﻓﻴﻪ ﺍﻟﻜﻨﻴﺴﺔ ﻗﻴﺎﺩﺘﻬﺎ ﺍﻟﺭﻭﺤﻴﺔ ,ﺒﺩﺃ ﻴﻨﻤـﻭ ﺒﻴﻥ ﺍﻟﻌﺎﻤﺔ ﺸﻌﻭﺭ ﺩﻴﻨﻲ ﻋﻤﻴﻕ ,ﺍﻻﻤﺭ ﺍﻟﺫﻱ ﻭﻟﱠﺩ ﻨﻭﻋﹰﺎ ﻤﻥ ﺍﻟﻘﻠﻕ ﺍﻟﺸﺩﻴﺩ ﺒﻴﻥ ﺍﻟﻌﺎﻤـﺔ ﻭﺭﺅﺴـﺎﺌﻬﻡ ﺍﻟﺩﻴﻨﻴﻴﻥ ﺤﻼل ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﻭﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻴﻴﻥ ).(210 ﻭﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ,ﻅﻬﺭ ﻓﻲ ﺍﻟﻐﺭﺏ ﻤﻨﺫ ﺒﺩﺍﻴﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ,ﻤـﺎ ﻴﻌـﺭﻑ ﺒﺤﺭﻜﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻲ ﺩﻋﺕ ﺇﻟﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻭﺩﺭﺍﺴﺔ ﺁﺩﺍﺒﻬﺎ ﻭﺘﺎﺭﻴﺨﻬﺎ ﻭﻓﻠﺴﻔﺘﻬﺎ . ﻭﻗﺩ ﻜﺎﻥ ﻟﺫﻟﻙ ﺃﺜﺭ ﻜﺒﻴﺭ ﻋﻠﻰ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ,ﺇﺫ ﺍﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻠﻐﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻤﺜل ﺍﻟﻌﺒﺭﻴﺔ ﻭﺍﻟﻴﻭﻨﺎﻨﻴـﺔ . inda Murray, Michel-Ange, -London: Thames & Hudson, 2003. . 209ﻤﻭﺴﻭﻋﺔ ﺍﻟﻔﻠﺴﻔﺔ /ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﺩﻭﻱ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﻭﺍﻟﻨﺸﺭ .1984 ،ﺹ33 )ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ( . . Frances Wood, Did <arco Polo Go to China? .-Westview Press 1995.P99 210 208 ﻼ ,ﻭﺒﺩﺭﺍﺴـﺔ ﺍﻟﻔﺘـﺭﺓ ﻤﻜﹼﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﻗﺭﺍﺀﺓ ﺍﻟﻨﺼﻭﺹ ﺍﻟﻤﻘﺩﺴﺔ ﻓﻲ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺘﻲ ﻜﺘﺒﺕ ﺒﻬﺎ ﺃﺼ ﹰ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﺍﻟﻤﺒﻜﺭﺓ ﻋﺭﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻜﻴﻑ ﺘﻐﻴﺭﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺨﻼل ﺍﻟﻘﺭﻭﻥ .ﻜﻤﺎ ﺃﻥ ﺍﺨﺘﺭﺍﻉ ﺍﻟﻁﺒﺎﻋـﺔ ﺍﻟﻤﺘﺤﺭﻜﺔ ﻤﻜﹼﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﻐﺭﺒﻴﻴﻥ ﻤﻥ ﻏﻴﺭ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﺃﻥ ﻴﻨﺎﻟﻭﺍ ﺤﻅﹰﺎ ﻤﻥ ﺍﻟﺘﻌﻠﻴﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ . ﻭﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺃﺴﺒﺎﺏ ﺴﻴﺎﺴﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻴﺔ ﻭﺭﺍﺀ ﻅﻬﻭﺭ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ) ,(211ﻓﻘـﺩ ﺸـﻬﺩﺕ ﺍﻟﻔﺘﺭﺓ ﺍﻟﺘﻲ ﺴﺒﻘﺕ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺘﻭﺴﻴﻊ ﻤﻠﻭﻙ ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺴﻠﻁﺎﺘﻬﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﻤﻘﺎﺒل ﺴـﻠﻁﺔ )(212 ﺍﻟﺒﺎﺒﺎ ﻭﺍﻻﻤﺒﺭﺍﻁﻭﺭ, ﻭﺃﺼﺒﺢ ﺍﻟﻤﻠﻭﻙ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ ﻭﺃﺴﺒﺎﻨﻴﺎ ﺃﻜﺜﺭ ﻗﻭﺓ ,ﻭﻨﻅﻤﻭﺍ ﺸﺅﻭﻨﻬﻡ ﺍﻟﻤﺎﻟﻴﺔ ,ﻭﺒﻨﻭﺍ ﺠﻴﻭﺸﻬﻡ .ﻭﺃﺼﺒﺢ ﺍﻟﺒﺎﺒﺎ ﻟﺩﻴﻬﻡ ﻤﺠﺭﺩ ﻗﺎﺌﺩ ﺴﻴﺎﺴﻲ ﻟﺩﻭﻟﺔ ﺃﺠﻨﺒﻴﺔ ﻻ ﺴﻴﻁﺭﺓ ﻟـﻪ ﻭﻻ ﻨﻔﻭﺫ ﻋﻠﻰ ﺃﻗﻁﺎﺭﻫﻡ ,ﻭﺒﻌﺩ ﺒﺩﺍﻴﺔ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻨﻔﺼل ﺒﻌﺽ ﺍﻟﻤﻠـﻭﻙ ﺘﻤﺎﻤـ ﹰﺎ ﻋـﻥ ﺴـﻠﻁﺔ )(213 ﺍﻟﺒﺎﺒﺎ . ﺃﻤﺎ ﺍﻗﺘﺼﺎﺩ ﺃﻭﺭﻭﺒﺎ ﺨﻼل ﺍﻟﻘﺭﻭﻥ ﺍﻟﻭﺴﻁﻰ ﻓﻘﺩ ﻜﺎﻥ ﺍﻗﺘﺼﺎﺩﹰﺍ ﺯﺭﺍﻋﻴﹰﺎ ,ﻭﻤﻌﻅﻡ ﺍﻟﻨـﺎﺱ ﻜـﺎﻨﻭﺍ ﻓﻼﺤﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻗﺭﻯ ﺼﻐﻴﺭﺓ .ﻭﺨﻼل ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ,ﺒﺩﺃﺕ ﺘﺘﻜـﻭﻥ ﺍﻟﻤـﺩﻥ ﻭﺘﻜﺒﺭ ﻻﺴﻴﻤﺎ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ﻭﺍﻟﻨﺭﻭﻴﺞ ,ﻭﺒﺩﺃﺕ ﺤﺭﻜﺔ ﺘﺠﺎﺭﻴﺔ ﻨﻤﺕ ﻋﻠـﻰ ﺇﺜﺭﻫـﺎ ﺜـﺭﻭﺓ ﺍﻟﻤـﺩﻥ ﻭﺃﺼﺒﺤﺕ ﻤﺴﺘﻘﻠﺔ ,ﻓﺭﻓﻀﺕ ﺇﺩﺍﺭﺓ ﺍﻹﻗﻁﺎﻋﻴﻴﻥ ﺍﻟﻤﺤﻠﻴﺔ ﻭﺴﻴﻁﺭﺓ ﺍﻻﺴﺎﻗﻔﺔ .ﻭﻗـﺩ ﻟﺠـﺄ ﺍﻟﺘﺠـﺎﺭ ﻭﺍﻷﺜﺭﻴﺎﺀ ﺍﻟﻰ ﺍﻟﻤﻠﻭﻙ ﻭﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻟﻠﺤﻤﺎﻴﺔ .ﻭﻫﻜﺫﺍ ﺃﺩﺕ ﻫﺫﻩ ﺍﻻﺴﺒﺎﺏ ﻤﺠﺘﻤﻌﺔ ,ﺇﻟـﻰ ﻀـﻌﻑ )(214 ﺍﻟﻜﻨﻴﺴﺔ ﻭﻓﻘﺩﺍﻥ ﺴﻴﻁﺭﺘﻬﺎ ﻭﻤﻜﺎﻨﺘﻬﺎ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺃﺜﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻫﻴﺭ . . 211ﺸﻭﻗﻲ ﻀﻴﻑ ،ﻤﺤﺎﻀﺭﺍﺕ ﺒﻌﻨﻭﺍﻥ "ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ،ﻤﺅﺘﻤﺭ ﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺍﻟﺩﻭﺭﺓ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﺴﺘﻴﻥ– .ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﺎﺭﺱ .2002ص 33 . 212ﻫﺭﺒﺭﺕ ﺍ.ل .ﻓﻴﺸﺭ ،ﺃﺼﻭل ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﺃﻟﻰ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ /ﺘﺭﺠﻤﻪ ﺯﻴﻨﺏ ﺭﺍﺸﺩ ،ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻤﺼﻁﻔﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1965 ،ﺹ 34 213 .ﻤﻴﺭل ﺩﻭﺒﻴﻨﻴﺎﻩ ،ﺘﺎﺭﻴﺦ ﺍﻹﺼﻼﺡ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ /ﺘﺭﺠﻤﺔ ﺍﻟﺸﻴﺦ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺤﻭﺭﺍﻨﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺒﻴﺭﻭﺕ: ﻤﻨﺸﻭﺭﺍﺕ ﻤﻜﺘﺒﺔ ﺍﻟﻤﺸﻌل ﺒﺈﺸﺭﺍﻑ ﺭﺍﺒﻁﺔ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻹﻨﺠﻠﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ .1878 ، 214 .ﺠﻭﺭﺝ ﻫﺎﺭﺏ ،ﺍﻟﻤﻭﺠﺯ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ /ﺘﻌﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻱ ﻁﺭﻴﺢ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﺅﺴﺴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ، .1993ص 67 ﺨﻼﺼﺔ ﺍﻟﻘﻭل ,ﻴﻌﺩ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺃﺤﺩ ﻨﺘﺎﺌﺞ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﻭﻗﺩ ﺘﻀﺎﻓﺭﺕ ﻋﺩﺓ ﻋﻭﺍﻤل ﻋﻠﻰ ﻗﻴﺎﻡ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﻭﻤﻨﻬﺎ ﺘﺩﻫﻭﺭ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺭﻭﻤﺎ ,ﺍﻟﺘﺤﺭﺭ ﻤـﻥ ﺍﻟﻘﻴـﻭﺩ ﺍﻟﺘـﻲ ﻓﺭﻀﺘﻬﺎ ﺍﻟﻜﻨﻴﺴﺔ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺭ ,ﻭﺭﻏﺒﺔ ﺤﻜﺎﻡ ﺃﻟﻤﺎﻨﻴﺎ ﻓﻲ ﺍﻟﻭﺤﺩﺍﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓـﻲ ﺍﻟـﺘﺨﻠﺹ ﻤـﻥ ﺴﻴﻁﺭﺓ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺘﺩﺨل ﺍﻟﺒﺎﺏ) .(215ﻭﻟﻘﺩ ﻜﺎﻥ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﺫﻟﻙ ﺍﻟﻔﻼﺡ ﺍﻟﺴﻜﺴﻭﻨﻲ ﺍﻟﻔﻘﻴﺭ ﺍﻟﺒـﺎﺌﺱ ﻴﻌﻴﺵ ﻓﻲ ﺒﻴﺌﺔ ﻓﻘﻴﺭﺓ ﺘﻤﺘﻠﺊ ﺒﺎﻟﺨﺭﺍﻓﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ,ﺤﻴﺙ ﺼﻭﺭﺕ ﺍﻟﻤﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻜﻤﺎ ﻭﺭﺩ ﻤﻨﺘﻘﻡ ﻴﻨﺘﻅﺭ ﺍﻟﻤﺨﻁﺌﻴﻥ ﻟﻴﺫﻴﻘﻬﻡ ﺍﻟﻌﺫﺍﺏ ﺍﻷﻟﻴﻡ .ﻭﻗﺩ ﺘﻭﺼل ﻟﻭﺜﺭ ﺇﻟﻰ ﺃﻥ ﺇﻴﻘﺎﺩ ﺍﻟﺸﻤﻭﻉ ﻭﺍﻟﺼﻼﺓ ﻟﻴﺱ ﺇﻻ ﻨﻭﻋﹰﺎ ﻤﻥ ﺇﺴﺩﺍﺀ ﺍﻟﺸﻜﺭ ﷲ ﺍﻟﺭﺤﻴﻡ ,ﻭﻟﻘﺩ ﻜﺎﻥ ﻨﺯﻭل ﺤﻨﺎ ﺘﺘﺯل ﺇﻟﻰ ﺭﻭﻤﺎ ﻟﺒﻴﻊ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ ﻫﺫﺍ ﺍﻟﺤﺩﺙ ﻭﻫﺫﻩ ﺍﻟﺼﻜﻭﻙ ﻜﺎﻨﺕ ﺍﻟﺴﺒﺏ ﺍﻟﻤﺒﺎﺸﺭ ﻓﻲ ﻗﻴﺎﻡ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺘﻲ ﺤﻠﻡ ﻟﻭﺍﺀﻫﺎ ﻤﺎﺭﺘﻥ ﻟـﻭﺜﺭ ﻭﺠﻌﻠﺕ ﻤﻨﻪ ﺩﺍﻋﻴ ﹰﺎ ﻟﻺﺼﻼﺡ).(216 ﺍﻟﻔﻼﺡ ﺍﻟﺴﻜﺴﻭﻨﻲ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻭﺒﺩﻋﺔ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ ﻭﻟﺩ ﻤﺎﺭﺘﻥ ﻓﻲ 10ﻨﻭﻓﻤﺒﺭ 1483ﻓﻲ ﺁﻴﺯﻟﻴﺒﻴﻥ ﻓﻲ ﻤﻘﺎﻁﻌﺔ ﺴﻜﺴﻭﻨﻴﺎ ﺒﺄﻟﻤﺎﻨﻴـﺎ ﻭﻋـﺎﺵ ﺤﻴـﺎﺓ ﺘﻌﻴﺴﺔ ﻓﻘﻴﺭﺓ ,ﻭﻜﺎﻥ ﻭﺍﻟﺩﺍﻩ ﻴﺸﺘﻐﻼﻥ ﻓﻲ ﻓﻼﺤﺔ ﺍﻷﺭﺽ ,ﻭﻗﺩ ﺩﺭﺱ ﺍﻟﻘﺎﻨﻭﻥ ﻓﻲ ﺠﺎﻤﻌﺔ ﺇﺭﻓﻭﺕ . ﻭﻓﻲ ﻋﺎﻡ 1505ﺩﺨل ﺩﻴﺭﺍ ﻴﺘﺒﻊ ﻁﺎﺌﻔﺔ ﺍﻟﻘﺩﻴﺱ ﺃﻭﺠﺴﺘﻴﻥ ﻭﺃﺼﺒﺢ ﺭﺍﻫﺒﹰﺎ ,ﻭﻓﻲ ﻋـﺎﻡ 1511ﺯﺍﺭ 215 .ﺸﻭﻗﻲ ﻀﻴﻑ ،ﻤﺤﺎﻀﺭﺍﺕ ﺒﻌﻨﻭﺍﻥ "ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ،ﻤﺅﺘﻤﺭ ﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺍﻟﺩﻭﺭﺓ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﺴﺘﻴﻥ– .ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﺎﺭﺱ .2002ص 34 . Althaus Paul, The Ethics of Marthin Luther/ Translated by Robert C. Schultz,-Philadelphia: 216 Fortress Press, 1972. )(217 ﻼ ﻟﻬﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﺭﻭﻤﺎ ﻓﻲ ﻤﻬﻤﺔ ﺭﺴﻤﻴﺔ ﻤﻤﺜ ﹰ ,ﻭﻗﺩ ﺃﺩﻫﺸﻪ ﻓﻲ ﺭﻭﻤﺎ ﺃﻨﻬﻴﺎﺭ ﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻷﺨﻼﻗﻴـﺔ ﻟﺩﻯ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻭﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﻭﺃﻨﻐﻤﺎﺴﻬﻡ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﺘﺒﺫل ﻭﺍﻟﻤﻠﺫﺍﺕ ﻓﻘﺎل ﻋﺒﺎﺭﺘﻪ " ﺇﻥ ﻤﻥ ﻴﺫﻫﺏ ﺍﻟﻰ ﺭﻭﻤﺎ ﻴﺸﻌﺭ ﺒﺄﻥ ﻋﻘﻴﺩﺘﻪ ﺍﻟﺩﻴﻨﻴﺔ ﺘﺘﺭﻨﺢ ﺘﺤﺕ ﺍﻟﻀﺭﺒﺎﺕ ﺍﻟﺘﻲ ﺘﺼﻴﺒﻪ ﻤﻥ ﺠﺭﺍﺀ ﻤﺎ ﻴﺭﻯ ﻫﻨﺎﻙ").(218 ﺴﻨﺔ 1512ﻋﻴﻥ ﻟﻭﺜﺭ ﺃﺴﺘﺎﺫﹰﺍ ﻟﻜﺭﺴﻲ ﺍﻟﻼﻫﻭﺕ ﻓﻲ ﺠﺎﻤﻌﺔ ﻭﺘﻨﺒﺭﺝ ﻭﺃﺼﺒﺤﺕ ﺭﺴﺎﻟﺘﻪ ﺍﻷﻭﻟـﻰ ﻫﻲ ﺍﻟﺘﺩﺭﻴﺱ ﻭﺍﻟﻭﻋﻅ .ﻭﻓﻲ 1517ﻫﺒﻁ ﻤﺩﻴﻨﺔ ﻭﺘﻨﺒﺭﺝ ﺭﺍﻫﺏ ﻴﺩﻋﻰ ﺤﻨﺎ ﺘﺘﺯل ﻤﻥ ﺃﺘﺒﺎﻉ ﻁﺎﺌﻔﺔ ﺍﻟﺩﻭﻤﻴﻨﻜﺎﻥ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻗﺩ ﺠﺎﺀ ﻟﺒﻴﻊ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ ,ﻭﺨﺼﺹ ﺠﺯﺀ ﺼﻐﻴﺭ ﻤﻥ ﺤﺼﻴﻠﺔ ﺍﻟﺒﻴﻊ ﺍﻟﻰ ﻜﺒﻴﺭ ﺍﺴﺎﻗﻔﺔ ﻤﺎﻨﻴﺯ ,ﻭﺍﻟﺠﺯﺀ ﺍﻷﻜﺒﺭ ﺇﻟﻰ ﺨﺯﺍﻨﺔ ﺍﻟﺒﺎﺒﺎ ﻟﻴﻭ ﺍﻟﻌﺎﺸﺭ ﻟﻺﺴﻬﺎﻡ ﻓﻲ ﻨﻔﻘﺎﺕ ﺍﻟﻤﺒﻨﻰ ﺍﻟﺠﺩﻴﺩ ﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺩﻴﺱ ﺒﻁﺭﺱ ﻓﻲ ﺭﻭﻤﺎ ).(219 ﻭﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺭﺍﻫﺏ ﻴﺩﻋﻭ ﺍﻟﻨﺎﺱ ﺍﻟﻰ ﺃﻥ ﻴﺸﺘﺭﻭﺍ ﺍﻟﺜﻭﺍﺏ ﻭﺼﻙ ﺍﻟﻐﻔـﺭﺍﻥ ﻁﻭﺍﻋﻴـﺔ ,ﻭﺒﻠﻐـﺕ ﻭﻗﺎﺤﺘﻪ ﻓﻲ ﺃﻨﻪ ﺯﻋﻡ ﺇﺫﺍ ﺍﺭﺘﻜﺏ ﺍﻟﺭﺠل ﺍﻟﺨﻁﻴﺌﺔ ﻤﻊ ﺍﻟﻌﺫﺭﺍﺀ ﺍﻟﻤﺒﺎﺭﻜﺔ ﻨﻔﺴﻬﺎ ﻓﺈﻥ ﻫـﺫﻩ ﺍﻟـﺼﻜﻭﻙ ﻜﻔﻴﻠﺔ ﺒﺄﻥ ﺘﻤﻨﺤﻪ ﺍﻟﻐﻔﺭﺍﻥ ﺍﻟﻜﺎﻤل ,ﻭﺒﺫﻟﻙ ﻓﻘﺩ ﺘﻁﺎﻭل ﻋﻠﻰ ﺍﻟﻌﺫﺭﺍﺀ ﺍﻟﻤﺒﺎﺭﻜﺔ ﺍﻟﺘﻲ ﻟﻬﺎ ﺘﻘﺩﻴﺭ ﻓـﻲ ﻨﻔﻭﺱ ﺍﻟﻤﻼﻴﻴﻥ ﻤﻥ ﺍﻟﻤﺴﻴﺤﻴﻴﻥ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ,ﻭﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻜﺎﻥ ﺫﻟﻙ ﺒﻤﺜﺎﺒﺔ ﺘﺤـﺭﻴﺽ ﻋﻠـﻰ ﺍﺭﺘﻜﺎﺏ ﺍﻟﺨﻁﺎﻴﺎ ﺒﺈﻋﻔﺎﺀ ﻤﻥ ﺍﻟﻌﺫﺍﺏ . ﺍﻟﻭﺍﻗﻊ ﺇﻥ ,ﺍﻟﻐﻔﺭﺍﻥ ﻜﻤﺎ ﻋﺭﻓﻪ ﺘﻭﻤﺎﺱ ﺃﻜﻭﻨﻴﺎﺱ ﻴﻘﻭﻡ ﻋﻠﻰ ﺜﻼﺙ ﻗﻭﺍﻋﺩ :ﺍﻟﻨـﺩﻡ ﺃﻭ ﺍﻟﺘﻭﺒـﺔ , ﺍﻻﻋﺘﺭﺍﻑ ,ﺍﻟﺘﻔﻜﻴﺭ ﺒﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻭﻡ ﻭﺍﻟﺯﻜﺎﺓ) .(220ﻭﻜﺎﻥ ﺍﻟﺒﺎﺒﺎ ﻗﺎﺩﺭ ﻋﻠـﻰ ﺍﺼـﺩﺍﺭ ﺼـﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ ﻷﻨﻪ ﺨﻠﻴﻔﺔ ﺍﻟﻘﺩﻴﺱ ﺒﻁﺭﺱ ﺍﻟﺫﻱ ﻟﻪ ﻤﻴﺯﺓ ﺘﻭﺯﻴﻊ ﻓﻴﺽ ﻤﻥ ﺍﻟﺜﻭﺍﺏ ﻭﺫﻟﻙ ﻷﻨﻪ ﻫﻭ ﺨﻠﻴﻔـﺔ 217 .ﺠﻔﺭﻱ ﺒﺭﻭﻥ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﻋﻠﻲ ﺍﻟﻤﺯﺭﻭﻗﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﻋﻤﺎﻥ :ﺍﻷﻫﻠﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ.2006 ، ﺹ 596 218 .ﺭﻭﺒﺭﺕ ﺍﻟﻤﺭ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ /ﺍﻟﺠﺯﺀ ﺍﻷﻭل :ﺘﺭﺠﻤﺔ ﻤﺤﻤﻭﺩ ﺃﻤﻴﻥ؛ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ :ﺘﺭﺠﻤﺔ ﺤﺴﻥ ﻋﻠﻲ ﺫﻨﻭﻥ– .ﺒﻐﺩﺍﺩ: ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻤﺘﻨﺒﻲ.1964 ،ﺹ 34 . 219ﺸﺎﺭل ﺃﺩﺭﻯ ﺠﻭﻟﻴﺎﻥ ،ﺘﺎﺭﻴﺦ ﺃﻓﺭﻴﻘﻴﺎ /ﺘﺭﺠﻤﺔ ﻁﻠﻌﺕ ﻋﻭﻀﻲ ﺃﺒﺎﻅﺔ ،ﻤﺭﺍﺠﻌﺔ ﻋﺒﺩ ﺍﻟﻤﻨﻐﻡ ﻤﺎﺠﺩ ،ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﻤﺼﺭ، .1968ص 276 . 220ﻙ .ﻡ .ﺒﻨﻴﻜﺎﺭ ،ﺁﺴﻴﺎ ﻭﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ /ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺘﻭﻓﻴﻕ ﺠﺎﻭﻴﺩ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ،1962 ،ص 98 ﺍﻟﻤﺴﻴﺢ ,ﻭﻟﻜﻥ ﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﺍﺴﺘﻌﺎﻀﻭﺍ ﺍﻟﺠﺯﺍﺀ ﺒﺎﻷﺸﺘﺭﺍﻙ ﻓﻲ ﺤﺭﺏ ﺼﻠﻴﺒﻴﺔ ﺍﻭ ﺍﻟﺤﺞ ﺍﻟﻰ ﺭﻭﻤﺎ ﻓﻲ ﺍﻭل ﻜل ﻤﺎﺌﺔ ﺴﻨﺔ ﺠﻴﺩﺓ ﻭﻴﺴﻤﻰ ﺫﻟﻙ ﺍﻟﻐﻔﺭﺍﻥ ﺍﻟﻴﻭﺒﻴﻠﻲ .ﻭﻗﺩ ﺘﻭﺴﻊ ﺍﻟﺒﺎﺒﺎ ﻟﻴﻭ ﺍﻟﻌﺎﺸﺭ ﻓـﻲ ﺘﻁﺒﻴـﻕ ﻤﺒﺩﺃ ﺍﻻﺴﺘﻌﺎﻀﺔ ﻋﻥ ﺍﻟﺠﺯﺍﺀ ﺤﺘﻰ ﺼﺎﺭﺕ ﻫﺫﻩ ﺍﻻﺴﺘﻌﺎﻀﺔ ﺘﺸﻤل ﺯﻴﺎﺭﺓ ﻗﺒﻭل ﺍﻟﻘﺩﻴﺴﻴﻥ ﻭﺘﻘـﺩﻴﻡ ﺍﻟﻬﺒﺎﺕ ﺇﺫﺍ ﺘﻌﺫﺭ ﺍﻟﺤﺞ ﻭﺃﻥ ﻴﺴﺭﻱ ﻫﺫﺍ ﺍﻟﺘﻌﻭﻴﺽ ﻋﻠﻰ ﺍﻷﻤﻭﺍﺕ).(221 ﻭﻟﻜﻥ ﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﻋﻬﺩﻭﺍ ﺍﻟﻰ ﺍﻟﺒﻨﻭﻙ ﻭﺍﻟﻤﺼﺎﺭﻑ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻟﻠﻘﻴﺎﻡ ﺒﻌﻤﻠﻴﺔ ﺘﺤﺼﻴل ﻫﺒﺎﺕ ﺍﻷﻤﻭﺍل ﻓﺄﺩﻯ ﺘﺩﺨل ﺍﻟﻤﺼﺎﺭﻑ ﻓﻲ ﻤﺴﺄﻟﺔ ﺍﻟﺘﻌﻭﻴﺽ ﻋﻥ ﺍﻟﺠﺯﺍﺀ ﺇﻟﻰ ﻤﺠﺭﺩ ﻋﻤﻠﻴـﺔ ﺘﺠﺎﺭﻴـﺔ .ﻓﻴﻜﻔـﻲ ﺍﻷﻨﺴﺎﻥ ﺃﻥ ﻴﺩﻓﻊ ﻤﺒﻠﻐ ﹰﺎ ﻭﻴﺤﺼل ﻋﻠﻰ ﺸﻬﺎﺩﺓ ﺼﻙ ﺍﻟﻐﻔﺭﺍﻥ . ﻭﻓﻲ ﺴﻨﺔ 1515ﻡ ﺘﻭﺼل ﻟﻭﺜﺭ ﺍﻟﻰ ﺃﻨﻪ ﻟﻴﺱ ﻤﻥ ﺍﻟﻤﻌﻘﻭل ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺨﻁﺎﻴﺎ ﺒﺸﺭﺍﺀ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ ,ﻭﺃﻨﻪ ﻟﻴﺱ ﺍﻟﺘﺨﻠﺹ ﻤﻨﻬﺎ ﺒﺎﻟﺼﻼﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺃﻨﻤﺎ ﺒﺄﺴﺩﺍﺀ ﺍﻟﺤﻤﺩ ﻭﺍﻟﺸﻜﺭ ﻟﻺﻟﻪ ﺍﻟـﺭﺤﻴﻡ . ﻭﺍﻥ ﺍﻻﻴﻤﺎﻥ ﻫﻭ ﺸﺭﻁ ﺍﻟﻐﻔﺭﺍﻥ ﻫﻭ ﺍﻟﺜﻭﺍﺏ ﻋﻠﻰ ﺍﻻﻴﻤﺎﻥ ,ﻭﻗﺩ ﺃﻫﺘﺩﻯ ﻟﺫﻟﻙ ﻤﻥ ﺩﺭﺍﺴﺘﻪ ﻟﻠﻜﺘـﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻭﺘﻌﺎﻟﻴﻡ ﺍﻟﻘﺩﻴﺱ ﺃﻭﺠﺴﺘﻴﻥ ﻭﻫﺫﻩ ﺍﻟﻌﻘﻴﺩﺓ ﺘﻌﺭﻑ ﺒـ " ﺍﻟﺘﺒﺭﻴﺩ ﺒﺎﻻﻴﻤﺎﻥ " )(222 . ﻭﺒﺫﻟﻙ ﻓﻘﺩ ﺃﻏﺘﺼﺏ ﺍﻟﺒﺎﺒﺎ ﻟﻴﻭ ﺍﻟﻌﺎﺸﺭ ﻤﺎ ﻜﺎﻥ ﻤﻔﺭﻭﻀﹰﺎ ﻤﻥ ﺼﻔﺎﺕ ﺍﷲ ﻭﺤﺩﻩ ,ﺒل ﺃﻨﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﺠﺎﻭﺯ ﻋﻥ ﺍﻟﻌﻘﻭﺒﺔ ﻭﻗﺎﺩﺭ ﺃﻥ ﻴﻤﺤﻭ ﺍﻟﺨﻁﻴﺌﺔ ﺫﺍﺘﻬﺎ ,ﻭﺍﻨﺤﻁﺕ ﺍﻷﺨﻼﻕ ﻓﻲ ﻋـﺼﺭﻩ ﻭﺍﺴـﺘﻁﺎﻉ ﺍﻟﻤﺫﻨﺏ ﺃﻥ ﻴﺸﺘﺭﻱ ﺼﻜﹰﺎ ﻟﻴﻤﺤﻭ ﻜل ﺨﻁﺎﻴﺎﻩ).(223 ﻭﻗﺩ ﺃﺜﺎﺭﺕ ﺍﻟﺘﺼﺭﻴﺤﺎﺕ ﺍﻟﺤﻤﻘﺎﺀ ﻟﺤﻨﺎ ﺘﺘﺯل ﺍﻟﺴﺨﻁ ﻓﻲ ﻨﻔﺱ ﻟﻭﺜﺭ ﻓﻘﺎﻡ ﻓﻲ 31ﺃﻜﺘـﻭﺒﺭ 1517 ﻴﻭﻡ ﺍﻻﺤﺘﻔﺎل ﺒﺫﻜﺭﻯ ﺘﺩﺸﻴﻥ ﻜﻨﻴﺴﺔ ﻭﺘﻨﺒﺭﺝ ﺒﺘﻌﻠﻴﻕ ﺃﺤﺘﺠﺎﺠﹰﺎ ﻤﻔﺼل ﻋﻠﻰ ﺒﺎﺏ ﺍﻟﻜﻨﻴﺴﺔ ﻤﻥ ﺨﻤﺴﺔ . CAROCCIOLI and BROMATO, VON RANKE, Hist.of the Popes in the XVIXVIII Centuries, 221 REUMONT, Gesch. Der Stadt Rom, ARTAUD DE MONTOR, New York, 1867.P87 . Clifford J.Rogers, Readings on the Military Transformation of Early Modern Europe. –San 222 Francisco: Westview Press, 1995.P95 . Glenn J. Ames, The Globe Encompassed: The Age of European Discovery (1500-1700), 223 .University of Toledo: Prentice Hall Copyright, 2008P34 ﻭﺘﺴﻌﻴﻥ ﺤﺠﺔ ﻀﺩ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ ,ﻭﺍﻥ ﺍﻟﺒﺎﺒﺎ ﻟﻴﻭ ﺍﻟﻌﺎﺸﺭ ﻴﻤﻨﺢ ﺍﻟﻐﻔﺭﺍﻥ ﻟﻠﻨـﺎﺱ ﻭﻻ ﻴـﺴﺘﻁﻴﻊ ﺸﺭﺍﺀﻩ ﻟﻨﻔﺴﻪ) ,(224ﻓﺘﻠﻙ ﺼﻔﺔ ﺇﻟﻬﻴﺔ ﻻ ﻴﺠﺏ ﺃﻗﺘﺒﺎﺴﻬﺎ ﻭﻗﺩ ﺠﻌﻠﻬﺎ ﻟﻨﻔﺴﻪ ,ﻭﺃﻭﻀﺢ ﻟﻭﺜﺭ ﺍﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻭﺤﺩﻩ ﻫﻭ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺫﻱ ﻴﺠﺏ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻌﻘﺎﺌﺩ).(225 ﻭﻜﺎﻥ ﺃﺤﺘﺠﺎﺠﻪ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺇﻟﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻤﻨﺎﻗﺸﺘﻬﺎ ﻭﺍﻟﻨﻅﺭ ﻓﻴﻬﺎ ,ﻻ ﺍﻟﻰ ﻋﺎﻤـﺔ ﺍﻟـﺸﻌﺏ . ﻭﻟﻜﻥ ﺴﺭﻋﺎﻥ ﻤﺎ ﺘﺭﺠﻡ ﺍﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻷﻟﻤﺎﻨﻴﺔ ﻭﺃﻨﺘﺸﺭ ﻓﻲ ﻁﻭل ﺃﻟﻤﺎﻨﻴﺎ ﻭﻋﺭﻀﻬﺎ .ﻭﻫﺫﻩ ﺒﻌﺽ ﺒﻨـﻭﺩ ﺍﻻﺤﺘﺠﺎﺝ : • ﺍﻥ ﺍﷲ ﻫﻭ ﺍﻟﺫﻱ ﻴﻐﻔﺭ ﺍﻟﺨﻁﺎﻴﺎ .ﻭﺇﻥ ﺍﻻﻨﺴﺎﻥ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺸﺘﺭﻱ ﺍﻟﻐﻔـﺭﺍﻥ ﻭﺨـﻼﺹ ﻨﻔﺴﻪ ﺒﻤﺒﺎﻟﻎ ﻤﻌﻴﻨﺔ ﻤﻥ ﺍﻟﻤﺎل .ﻭﺍﻥ ﺍﻻﻋﻤﺎل ﺍﻟﺼﺎﻟﺤﺔ ﻻﺯﻤﺔ ,ﻭﻟﻜﻨﻬﺎ ﻻ ﺘﺨﻠﺹ ﺍﻻﻨﺴﺎﻥ . ﻭﻫﻲ ﺜﻤﺭﺓ ﺍﻻﻴﻤﺎﻥ . • ﺍﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻫﻭ ﺩﺴﺘﻭﺭ ﺤﻴﺎﺘﻨﺎ ﻭﻫﻭ ﻓﻭﻕ ﺘﻘﺎﻟﻴﺩ ﺍﻟﻜﻨﻴﺴﺔ .ﺃﻨﻨﺎ ﻨﻘﺒـل ﺍﻟﺘﻘﺎﻟﻴـﺩ ﺍﺫﺍ ﻜﺎﻨﺕ ﻻ ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﻤﺎ ﻴﻌﻠﻤﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ . • ﺍﻥ ﺍﻻﺴﺭﺍﺭ ﺍﻟﻤﻘﺩﺴﺔ ﺃﺜﻨﺎﻥ ﻭﻟﻴﺱ ﺴﺒﻌﺔ ,ﻷﻥ ﺍﻟﻤﺴﻴﺢ ﻟﻡ ﻴﺭﺴﻡ ﺍﻻ ﺴﺭﻴﻥ )ﺃﻭ ﻓﺭﻴﻀﺘﻴﻥ ( ﻤﻘﺩﺴﻴﻥ ﻫﻤﺎ ﺍﻟﻤﻌﻤﻭﺩﻴﺔ ﻭﺍﻟﻌﺸﺎﺀ ﺍﻟﺭﺒﺎﻨﻲ . • ﺍﻨﻨﺎ ﻨﺘﺭﻙ ﻤﺴﺤﺔ ﺍﻟﻤﺎﺌﺘﻴﻥ ﺒﺎﻟﺯﻴﺕ . • ﻭﻟﻜﻨﻨﺎ ﻻ ﻨﺘﺭﻙ ﺍﻟﺯﻭﺍﺝ ,ﻭﺍﻥ ﻜﻨﺎ ﻻ ﻨﻌﺘﺒﺭﻩ ﻓﺭﻴﻀﺔ .ﻭﺍﻟﺴﺒﺏ ﻓﻲ ﻋﺩﻡ ﺍﻋﺘﺒـﺎﺭ ﺍﻟـﺯﻭﺍﺝ ﻓﺭﻴﻀﺔ ﻫﻭ ﺍﻥ ﺍﻟﻨﺎﺱ ﻜﻠﻬﻡ ﻴﺘﺯﻭﺠﻭﻥ ﻤﻨﺫ ﺍﻟﺨﻠﻴﻘﺔ . • ﺩﻋﺎ ﻟﻭﺜﺭ ﺍﻟﺭﻫﺒﺎﻥ ﻭﺍﻟﺭﺍﻫﺒﺎﺕ ﻭﺍﻟﻜﻬﻨﺔ ﺍﻟﻰ ﺍﻟﺯﻭﺍﺝ ﺃﺫ ﺸﺎﺀﻭﺍ ﺫﻟﻙ .ﺃﻤﺎ ﻤﻥ ﺃﺭﺍﺩ ﺃﻥ ﻴﺒﻘـﻰ ﻋﺎﺯﺒﹰﺎ ﻓﺈﻥ ﺤﺭﻴﺔ ﺍﻟﺨﻴﺎﺭ ﻤﺘﺭﻭﻜﺔ ﻟﻪ ﻭﺭﺍﺠﻌﺔ ﺍﻟﻰ ﻀﻤﻴﺭﻩ )(226 . ﻭﻓﻲ ﻋﺎﻡ 1519ﻡ ﻭﺠﺩ ﻟﻭﺜﺭ ﺍﻨﻪ ﻴﺠﺏ ﺃﺼﻼﺡ ﺍﻟﻜﻨﻴﺴﺔ ﻤﻥ ﺍﻟﺨﺎﺭﺝ ﻁﺎﻟﻤﺎ ﺍﻨﻬﺎ ﻟﻡ ﺘﺴﺘﺠﺏ ﻤﻥ ﺩﺍﺨﻠﻬﺎ ﻟﻠﺩﻋﻭﺍﺕ ﺍﻟﻤﺘﻜﺭﺭﺓ ﺒﺄﺼﻼﺡ ﻨﻔﺴﻬﺎ ﺒﻨﻔﺴﻬﺎ ,ﻓﻭﺠﻪ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻰ ﺤﻜﺎﻡ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻻﻟﻤﺎﻨﻴﺔ ﻤﻥ . 224ﻭﻴل ﺩﻴﻭﺭﺍﻨﺕ ،ﻗﺼﺔ ﺍﻟﺤﻀﺎﺭﺓ :ﻤﺎﺠﻼﻥ ﻭﻜﺸﻑ ﺍﻷﺭﺽ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 24ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://islamport.com/w/amm/Web/2482/10096.htm . 225ﻜﺘﺎﺏ ﺤﻘﺎﺌﻕ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ :ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/16ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://www.tatsachen-ueber-( : deutschlanl.de/ar/home1.html 226 .ﺍﻟﻤﻁﺭﺍﻥ ﺩﺍﻭﺩ ﺤﺩﺍﺩ ,ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻤﺎﻨﻴﺎ ,ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ /ﺍﻟﻘﺴﻡ ﺍﻟﺭﺍﺒﻊ /ﺍﻟﻔﺼل ﺍﻟﺜﺎﻤﻥ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10 ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﻤﻭﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻷﻭل ﻭﺍﻟﻭﺤﻴﺩ ﻋﻥ ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ . ( http://www.lutherinarabic.org) : ﺍﻷﻤﺭﺍﺀ ﻟﻴﺘﺯﻋﻤﻭﺍ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﺍﻻﺼﻼﺤﻴﺔ ,ﻭﻗﺩ ﻗﺒﻠﻬﺎ ﻭﺭﺤﺏ ﺒﻬﺎ ﺍﻻﻤـﺭﺍﺀ ﻨﻅـﺭﹰﺍ ﻟﻠﻤﻜﺎﺴـﺏ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺘﻲ ﺘﻌﻭﺩ ﻋﻠﻴﻬﺎ ﻤﻥ ﻭﺭﺍﺌﻬﺎ .ﻭﻗﺩ ﺤﺩﺩ ﻟﻭﺜﺭ ﺃﺴﺱ ﻭﻤﺒﺎﺩﺉ ﺍﻹﺼﻼﺡ ﺍﻟـﺩﻴﻨﻲ ﻓﻲ ﺭﺴﺎﻟﺘﻪ ﺍﻻﻭﻟﻰ ﻭﻫﻲ ):(227 ﻻ :ﺃﺒﺎﺡ ﺍﻟﻁﻼﻕ ﻟﻠﻤﺴﻴﺤﻴﻴﻥ . ﺃﻭ ﹰ ﺜﺎﻨﻴﹰﺎ :ﺇﻟﻐﺎﺀ ﺍﻟﺤﺞ ﺍﻟﻰ ﺭﻭﻤﺎ . ﺜﺎﻟﺜ ﹰﺎ :ﻟﻴﺱ ﻟﻠﺒﺎﺒﺎ ﺍﻟﺤﻕ ﻓﻲ ﺍﺤﺘﻜﺎﺭ ﺘﻔﺴﻴﺭ ﺍﻹﻨﺠﻴل . ﺭﺍﺒﻌﹰﺎ :ﺃﺨﻀﺎﻉ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻟﻠﺴﻠﻁﺔ ﺍﻟﻤﺩﻨﻴﺔ . ﺨﺎﻤﺴﹰﺎ :ﺃﺒﺎﺤﺔ ﺍﻟﺯﻭﺍﺝ ﻟﻠﻘﺴﺱ )(228 . ﺴﺎﺩﺴ ﹰﺎ :ﻋﺩﻡ ﺍﻨﺸﺎﺀ ﺃﺩﻴﺭﺓ ﺠﺩﻴﺩﺓ ﻭﺍﻟﻐﺎﺀ ﻋﺩﺩ ﻤﻥ ﺍﻷﺩﻴﺭﺓ ﺍﻟﻘﺎﺌﻤﺔ ﻭﺘﺤﻭﻴل ﻨﺯﻻﺌﻬـﺎ ﺍﻟـﻰ ﺍﻟﺤﻴـﺎﺓ ﺍﻟﻤﺩﻨﻴﺔ ﻭﺇﻟﻐﺎﺀ ﺍﻟﺩﻴﺭﻴﺔ ﻭﺍﻟﺭﻫﺒﻨﺔ . ﻭﻨﺘﻴﺠﺔ ﻫﺫﺍ ﺍﻟﻬﺠﻭﻡ ﻤﻥ ﺠﺎﻨﺏ ﻟﻭﺜﺭ ﺃﺼﺩﺭ ﺍﻟﺒﺎﺒﺎ ﻟﻴﻭ ﺍﻟﻌﺎﺸﺭ ﻓﻲ ﺩﻴﺴﻤﺒﺭ 1520ﻗﺭﺍﺭ ﺍﻟﺤﺭﻤﺎﻥ ﻀﺩ ﻟﻭﺜﺭ ﻭﺫﻟﻙ ﻷﻥ ﺃﺭﺍﺌﻪ ﺠﻌﻠﺕ ﻤﻨﻪ ﻤﺎﺭﻗﹰﺎ ﻋﻠﻰ ﺍﻟﻤﺴﻴﺤﻴﺔ .ﻭﻜﺎﻥ ﺠﻭﺍﺏ ﻟﻭﺜﺭ ﻋﻠـﻰ ﺫﻟـﻙ ﺃﻥ ﻨﺸﺭ ﺭﺴﺎﻟﺘﻪ ﺍﻟﺜﺎﻨﻴﺔ ﻋﻥ ﺍﻷﺴﺭ ﺍﻟﺒﺎﺒﻠﻲ ﻹﻅﻬﺎﺭ ﻀﻌﻑ ﺍﻟﺒﺎﺒﻭﻴﺔ ﻟﻠﻜﻨﻴﺴﺔ ﻹﻅﻬﺎﺭ ﻀـﻌﻑ ﺍﻟﺒﺎﺒﻭﻴـﺔ ﻭﻤﻔﺎﺴﺩ ﺍﻟﻜﻨﻴﺴﺔ ,ﻭﻗﺎﻡ ﺒﺤﺤﺭﻕ ﺍﻟﺤﺭﻤﺎﻥ ﻋﻠﻨﺎ ﻓﻲ ﺴﺎﺤﺔ ﻜﻨﻴﺴﺔ ﻭﺘﻨﺒﺭﺝ .ﻭﻓـﻲ ﻴﻨـﺎﻴﺭ 1521 ﺍﺴﺘﺩﻋﻰ ﻟﻭﺜﺭ ﻟﻠﻤﺜﻭل ﺃﻤﺎﻡ ﺃﻭل ﻤﺠﻤﻊ ﺇﻤﺒﺭﺍﻁﻭﺭﻱ ﻟﻤﻨﺎﻗﺸﺔ ﺃﺭﺍﺌﻪ ﺒﻨﺎﺀ ﻋﻠﻰ ﻁﻠـﺏ ﺍﻹﻤﺒﺭﺍﻁـﻭﺭ 227 .ﺒﻭﺍﻗﻴﻡ ﺭﺯﻕ ﻤﺭﻗﺹ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻐﺭﺒﻴﺔ :ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 6ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://st-takla>org/Coptic-History/05-History-of-The-Western-Churches.html(: 228 .ﻭﻗﺩ ﺘﺯﻭﺝ ﻟﻭﺜﺭ ﻓﻲ ﻋﺎﻡ 1525ﻡ ﻤﻥ ﺭﺍﻫﺒﺔ ﺘﺩﻋﻰ ﻜﺎﺘﺭﻴﻥ ﺒﻭﺭﺍ . Catherine Boraﻭﻋﺎﺵ ﻭﺇﻴﺎﻫﺎ ﺤﻴﺎﺓ ﻫﻨﻴﺔ ﻤﻊ ﺍﻁﻔﺎﻟﻌﺎ ﻼ ﺩﻴﺭﺍ ﻟﻪ ﻭﻴﺘﻨﺒﺭﺝ ﻭﻫﻨﺎﻙ ﻜﺘﺏ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻨﻅﻡ ﺍﻟﺘﺭﺍﻨﻴﻡ ﺍﻟﺘﻲ ﻴﺭﺩﺩﻫﺎ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﺃﻻﻥ .ﺭﺍﺠﻊ : ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺫﻱ ﻜﺎﻥ ﻗﺒ ﹰ ﻴﻭﺍﻗﻴﻡ ﺭﺯﻕ ﻤﺭﻗﺹ ,ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻐﺭﺒﻴﺔ ,ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 6ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ : ) . (http://st-takla.org/Coptic-History/005-History-of-The-Western-Churches.html ﺘﺸﺎﺭﻟﺯ ﺍﻟﺨﺎﻤﺱ ,ﻭﺃﺼﺭ ﻟﻭﺜﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﻤﻊ ﻋﻠﻰ ﺃﺭﺍﺌﻪ ﻓﺄﻋﺘﺒﺭ ﺨﺎﺭﺠﹰﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻘﺎﺌﻤـﺔ ﻭﺤﺭﻡ ﻤﻥ ﺤﻘﻭﻗﻪ ﺍﻟﻤﺩﻨﻴﺔ).(229 ﻓﻘﺩ ﻁﻠﺏ ﺍﻟﻤﺠﻤﻊ ﻤﻥ ﻤﺎﺭﺘﻥ ﺍﻟﻌﺩﻭل ﻋﻥ ﻫﺭﻁﻘﺎﺘﻪ ﻓﻜﺎﻥ ﺠﻭﺍﺒـﻪ " :ﻻ ﻴﻤﻜﻨﻨـﻲ ﺍﻟﻌـﺩﻭل ﺃﻭ ﺍﻟﺘﺭﺍﺠﻊ ﻋﻥ ﻜل ﻤﺎ ﻜﺘﺒﺘﻪ ﺃﻭ ﻗﻠﺘﻪ ﺇﻻ ﺒﺸﺭﻁ ﻭﺍﺤﺩ ﻫﻭ ﺃﻥ ﻴﺒﻴﻥ ﻟﻲ ﺃﻥ ﺃﻗﻭﺍﻟﻲ ﻭﻜﺘﺎﺒـﺎﺘﻲ ﺘﻨـﺎﻗﺽ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻘﺩﺴﺔ ﺃﻭ ﺘﻨﺎﻫﺽ ﻤﺒﺎﺩﺉ ﺍﻟﻌﻘل ﻭﺍﻟﻀﻤﻴﺭ ,ﺃﻭ ﺘﺜﺒﺘﻭﺍ ﻟﻲ ﺒﺄﻨﻬـﺎ ﻏﻴـﺭ ﺴـﻠﻴﻤﺔ ﺃﻭ ﻏﻴـﺭ ﻤﺴﺘﻘﻴﻤﺔ " .ﻭﺃﻨﻬﻰ ﻜﻠﻤﺘﻪ ﺒﺎﻟﻘﻭل " :ﻤﺎ ﻋﺩﺍ ﺫﻟﻙ ﻻ ﻴﻤﻜﻨﻨﻲ ﺍﻟﺘﺭﺍﺠﻊ ﻋﻥ ﺁﺭﺍﺌﻲ ﺃﻭ ﺍﻟﻌﻤل ﺒﺨﻼﻓﻬﺎ .ﻋﻠﻲ ﻫﺫﺍ ﻋﺎﻫﺩﺕ ﻨﻔﺴﻲ ﻭﺴﺄﻜﻭﻥ ﻋﻠﻲ ﺍﻟﻌﻬﺩ ﻤﻘﻴﻤ ﹰﺎ ﺃﻋﺎﻨﻨﻲ ﺍﷲ .ﺁﻤﻴﻥ ").(230 ﻓﻲ ﻨﻔﺱ ﺍﻟﻠﺤﻅﺔ ﺘﻡ ﻭﻀﻌﻪ ﺘﺤﺕ ﺍﻟﺭﻗﺎﺒﺔ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻭﺴﻤﺢ ﻟﻪ ﺒﺎﻟﺫﻫﺎﺏ ﺍﻟﻰ ﻤﻨﺯﻟﻪ .ﻟﻜـﻥ ﻓﻲ ﻁﺭﻴﻘﻪ ﺍﻟﻰ ﺒﻴﺘﻪ ﻭﻓﻲ ﺃﺤﺩ ﺍﻟﺸﻭﺍﺭﻉ ﺍﻟﻀﻴﻘﺔ ﺍﻨﻘﹼﻀﺕ ﻋﻠﻴﻪ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻔﺭﺴـﺎﻥ ﺍﻟﻤﻘﻨﻌـﻴﻥ ﻓﺤﻤﻠﻭﻩ ﺍﻟﻰ ﻗﻠﻌﺔ ﻭﺭﺘﺒﻭﺭﺝ .ﻫﺫﺍ ﺤﺩﺙ ﺒﺈﻴﻌﺎﺯ ﻤﻥ ﺼﺩﻴﻘﻪ ﻓﺭﺩﺭﻴﻙ ﺤﺎﻜﻡ ﺴﻜﺴﻭﻨﻴﺎ ﺍﻟـﺫﻱ ﻜـﺎﻥ ﻴﺨﺸﻰ ﻋﻠﻰ ﺤﻴﺎﺓ ﺼﺩﻴﻘﻪ ﻤﺎﺭﺘﻥ ﻭﻟﻡ ﻴﺘﻤﻜﻥ ﻋﻠﻨﹰﺎ ﻤﻥ ﺘﻭﻓﻴﺭ ﺍﻟﺤﻤﺎﻴﺔ ﻟﻪ ,ﻓﻘﺭﺭ ﻋﻠﻰ ﺍﻻﻗل ﺍﺨﺘﻁﺎﻓﻪ ﻭﻭﻀﻌﻪ ﻓﻲ ﻤﻜﺎﻥ ﺁﻤﻥ .ﻭﺨﻼل ﻤﺩﺓ ﺍﻟﻌﺸﺭﺓ ﺸﻬﻭﺭ ﺍﻟﺘﻲ ﻗﻀﺎﻫﺎ ﻓﻲ ﺍﻟﻘﻠﻌﺔ ﻗـﺎﻡ ﻤـﺎﺭﺘﻥ ﻟـﻭﺜﺭ ﺒﺘﺭﺠﻤﺔ ﺠﺩﻴﺩﺓ ﻟﻠﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻤﻥ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﺍﻟﻰ ﺍﻷﻟﻤﺎﻨﻴﺔ ﻓﺄﻋﺘﺒﺭ ﺫﻟﻙ ﺍﻟﻌﻤل ﺍﻟﻀﺨﻡ ﺤﺠﺭ ﺍﻻﺴﺎﺱ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻻﺩﺏ ﺍﻷﻟﻤﺎﻨﻲ . . 229ﻤﻨﺼﻭﺭ ﺍﻟﺠﻤﺭﻜﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ ﻤﻘﺩﻤﺎﺕ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻷﻭﺭﺒﻲ"– .ﻤﺠﻠﺔ ﺩﻴﻭﺍﻥ ﺍﻟﻌﺭﺏ -.ﻤﻨﺸﻭﺭ ﺒﺘﺎﺭﻴﺦ 19ﻴﻭﻨﻴﻭ 2006ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.diwanalarab.com/spip?article4823(: 230 .ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﻭﺒﺎ ﻻ ﺘﺩﻴﻥ ﺒﺘﻁﻭﺭﻫﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ" ،ﺸﺒﻜﺔ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺭﺒﻴﺔ- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 26ﺃﺒﺭﻴل 2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ )http://www.moheet.com/show_news.aspx(: ﻓﻲ ﺴﻨﺔ 1546ﺩﻋﻲ ﻟﻔﺽ ﻨﺯﺍﻉ ﻗﺎﻡ ﻓﻲ ﺒﻠﺩﺓ ﺇﻴﺴﻠﻴﺒﻥ ,ﻭﺒﻌﺩ ﺃﻥ ﺃﻓﻠﺢ ﻓﻲ ﻓﺽ ﺍﻟﻨﺯﺍﻉ ﺃﺼـﻴﺏ ﺒﻨﻭﺒﺔ ﺒﺭﺩ ﻤﺎ ﻟﺒﺙ ﺃﻥ ﺘﻭﻓﻲ ﻓﻲ ﺃﺜﺭﻫﺎ ﻭﺫﻟﻙ ﻓﻲ 18ﻓﺒﺭﺍﻴﺭ 1546ﻭﺩﻓﻥ ﻓﻲ ﻨﻔﺱ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺘـﻲ ﻗﺎﻡ ﺒﺘﺜﺒﻴﺕ ﺁﺭﺍﺌﻪ ﺍﻟﺩﻴﻨﻴﺔ ﻋﻠﻰ ﺒﺎﺒﻬﺎ )(231 . ﻭﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ,ﺍﻥ ﺍﻟﻠﻭﺜﺭﻴﺔ ﺘﺩﻴﻥ ﺒﺎﻟﻜﺜﻴﺭ ﻟﺴﻴﺎﺴﻲ ﻭﺒﺎﺤﺙ ﻭﺠﺎﻤﻌﺔ ,ﻓﻜﺎﻥ ﻓﺭﺩﺭﻴﻙ ﻤﻨﺘﺨـﺏ ﺴﻜﺴﻭﻨﻴﺎ ﻫﻭ ﺍﻟﺫﻱ ﺤﻤﻰ ﻟﻭﺜﺭ ﻤﻥ ﺍﻋﺩﺍﺌﻪ ﻭﺩﺒﺭ ﻟﻪ ﻤﺨﺒﺄ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻤﺘﻨﺎﻭل ﺃﻴﺩﻴﻬﻡ ﻓﻲ ﻗﻠﻌﺔ ﻭﺍﺭﺜـﺭ ﺒﺭﺝ ﻭﻗﺩ ﻅل ﻟﻭﺜﺭ ﻫﻨﺎﻙ ﺴﻨﺔ ﺘﺭﺠﻡ ﻓﻴﻬﺎ ﺍﻻﻨﺠﻴل ﻟﻸﻟﻤﺎﻨﻴﺔ ,ﻭﻗﺩ ﺃﺜﺭ ﺫﻟـﻙ ﻓـﻲ ﺇﺤﻴـﺎﺀ ﺍﻷﺩﺏ ﻭﺇﻁﻼﻉ ﻋﺎﻤﺔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻜﺘﺎﺒﻬﻡ ﺍﻟﻤﻘﺩﺱ .ﻭﺍﻟﺒﺎﺤﺙ ﻫﻭ ﻓﻴﻠﻴﺏ ﻤﻼﻨﻜﺘﻭﻥ ﺍﻟﺫﻱ ﺃﻤﺩ ﺍﻟﺩﻴﻥ ﺍﻟﺠﺩﻴـﺩ ﻓﻲ ﺴﻨﺔ 1521ﺒﺄﻭل ﻜﺘﺎﺏ ﻟﻪ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﻫﻭ " ﻜﻼﻡ ﻤﻌﺎﺩ " ﻭﻴﺭﺠﻊ ﺇﻟﻴﻪ ﺍﻟﻔﻀل ﻓـﻲ ﻭﻀـﻊ ﻓﻠﺴﻔﺔ ﻭﺍﻀﺤﺔ ﻟﻺﺼﻼﺡ ﺍﻟﻠﻭﺜﺭﻱ .ﺃﻤﺎ ﺍﻟﺠﺎﻤﻌﺔ ﻓﻬﻲ ﺠﺎﻤﻌﺔ ﻭﺘﻨﺒـﺭﺝ ﺍﻟﺘـﻲ ﺍﺼـﺒﺤﺕ ﺍﻟﻤﻬـﺩ ﺍﻷﺴﺎﺴﻲ ﻟﺘﻌﻠﻴﻡ ﺍﻟﻠﻭﺜﺭﻴﺔ ﻭﺠﺎﺀ ﺍﻟﻴﻬﺎ ﻁﻼﺏ ﺍﻟﻌﻠﻡ ﻤﻥ ﺠﻤﻴﻊ ﺃﻨﺤﺎﺀ ﺃﻟﻤﺎﻨﻴﺎ).(232 ﻭﻫﻜﺫﺍ ,ﻨﺭﻯ ﺃﻥ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﺃﺤﺎﻁﺕ ﺒﺄﻟﻤﺎﻨﻴﺎ ﺴﺎﻋﺩﺕ ﻋﻠـﻰ ﺍﻨﺘـﺸﺎﺭ ﺍﻟﺤﺭﻜـﺔ ﺍﻟﻠﻭﺜﺭﻴﺔ ,ﻭﻟﻜﻥ ﺍﻟﻅﺭﻭﻑ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺴﺎﺩﺕ ﻓﻲ ﺃﺭﺠﺎﺀ ﺃﻟﻤﺎﻨﻴﺎ ﺠﻌﻠﺕ ﺍﻟﺤﺭﻜـﺔ ﺘﺄﺨﺫ ﻓﻲ ﻤﺴﺎﺭﻫﺎ ﺍﺘﺠﺎﻫﺎﺕ ﻤﻌﻴﻨﺔ ,ﻓﺎﻟﺒﻌﺽ ﻭﺠﺩ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﻓﺭﺼﺔ ﻟﺘﻨﻔﻴﺫ ﺍﻵﺭﺍﺀ ﺍﻟﺘﻲ ﻴﺅﻤﻥ ﺒﻬﺎ ﻤﻤﺎ ﺃﺩﻯ ﻟﻭﻗﻭﻉ ﺍﻀﻁﺭﺍﺒﺎﺕ ﻭﺠﻌل ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺘﻘﺘﺭﻥ ﺒﺎﻟﻌﻨﻑ ﻭﺍﻟﻔﻭﻀﻰ ,ﻭﺫﻟﻙ ﺸﺎﻋﺕ ﺤﺭﻜﺎﺕ ﺍﻹﺼﻼﺡ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ )(233 . 231 .ﻭﻗﺩ ﺃﻤﺭ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻓﺭﻴﺩﺭﻴﻙ ﻭﻟﻴﺎﻡ ﺍﻟﺭﺍﺒﻊ ﺴﻨﺔ 1858ﺒﺄﺴﺘﺒﺩﺍل ﺃﺒﻭﺍﺏ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﺒﺄﺒﻭﺍﺏ ﺒﺭﻭﻨﺯﻴﺔ ﺠﺩﻴﺩﺓ ﺘﺤﻤل ﺁﺭﺍﺀ ﻟﻭﺜﺭ .ﻭﻗﺩ ﺘﻡ ﺘﺸﻴﻴﺩ ﻨﺼﺏ ﺘﺫﻜﺎﺭﻱ ﻟﻠﻤﺼﻠﺢ ﺍﻟﻜﺒﻴﺭ ﻤﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ " :ﺍﻥ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻌﻤل ﻤﻥ ﺍﷲ ﻓﺴﻴﻜﺘﺏ ﻟﻪ ﺍﻟﺒﻘﺎﺀ ,ﺃﻤﺎ ﺍﺫﺍ ﻜﺎﻥ ﻤﻥ ﺼﻨﻊ ﺍﻟﺒﺸﺭ ﻓﻤﺂﻟﻪ ﺍﻟﺯﻭﺍل " .ﺭﺍﺠﻊ : ﻤﺤﻤﻭﺩ ﺴﻌﻴﺩ ,ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ " ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ :ﺍﻟﻤﺘﻬﻡ ﺍﻟﺒﺭﻱﺀ ﻭﺍﻟﻤﺼﻠﺢ ﺍﻟﺠﺭﻱﺀ " ﺍﻟﺴﻭﻴﺩﺍﺀ ﻨﺕ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 3ﻴﻨﺎﻴﺭ 2009 ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ . (http://www.swaidanet.com/modules.php?name=News&file=article&sid=495) : . 232ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﺒﺎ ﻭﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ"– .ﺍﻟﻤﻨﺘﺩﻯ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺜﻘﺎﻓﻲ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ 2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://www.3rbsc.com/vb/showthread.php?t=490 233 .ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﻋﻥ ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻭﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﺭﺍﺠﻊ : ﺸﻭﻗﻲ ﻋﻁﺎ ﺍﷲ ﺍﻟﺠﻤل ,ﻋﺒﺩ ﺍﷲ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﺒﺭﺍﻫﻴﻡ ,ﺘﺎﺭﻴﺦ ﺍﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻟﻨﻬﻀﺔ ﺤﺘﻰ ﺍﻟﺤﺭﺏ ﺍﻟﺒﺎﺭﺩﺓ – .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻜﺘﺏ ﺍﻟﻤﺼﺭﻱ ﻟﺘﻭﺯﻴﻊ ﺍﻟﻤﻁﺒﻭﻋﺎﺕ , 2000 ,ﺹ. 53 – 43 ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﻤﺘﻁﺭﻓﺔ ﺍﻟﺘﻲ ﺼﺎﺤﺒﺕ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻠﻭﺜﺭﻱ ﻓﻲ 3ﺩﻴﺴﻤﺒﺭ ﺴﻨﺔ 1521ﻡ ﺩﺨل ﺒﻌﺽ ﺍﻟﻁﻠﺒﺔ ﻭﺴﻜﺎﻥ ﺍﻟﻤﺩﻴﻨﺔ ﻓﻲ ﻜﻨﻴﺴﺔ ﺍﻷﺒﺭﺸﻴﺔ -ﺒﻴﺘﻨﺒـﺭﺝ ﻭﻫﻡ ﻤﺴﻠﺤﻭﻥ ﺒﺎﻟﻤﺩﻯ ,ﻭﻁﺭﺩﻭﺍ ﺍﻟﻘﺴﺎﻭﺴﺔ ﻤﻥ ﺍﻟﻤﺫﺍﺒﺢ ,ﻭﺭﺠﻤﻭﺍ ﺒﻌﺽ ﺍﻟﻤﺼﻠﻴﻥ ,ﺃﻤﺎﻡ ﺘﻤﺜﺎل ) ﻤﺭﻴﻡ ﺍﻟﻌﺫﺭﺍﺀ (, )(234 ﻟﻜﻥ ﺃﺴﺘﺨﺩﺍﻡ ﺍﺴﻠﻭﺏ ﺍﻟﻌﻨﻭﻑ ﻟﻡ ﻴﻠﻕ ﺘﺄﻴﻴﺩﹰﺍ ﻤﻥ ﻟﻭﺜﺭ ﻓﻘﺩ ﺩﻋـﺎ ﺍﻟـﻰ ﻨﺒـﺫﻩ ﻭﺍﻻﺒﺘﻌﺎﺩ ﻋﻥ ﺍﻟﻌﺼﻴﺎﻥ ,ﻭﺘﺠﺎﻭﺯ ﺍﻟﻤﺤﺘﻭﻯ ﺍﻟﻁﺒﻘﻲ ﻟﻠﺜﻭﺭﺓ ﺒﻬﺩﻑ ﻜﺴﺏ ﺍﻟﻨﺒﻼﺀ ﺍﻟﻰ ﺠﺎﻨﺒﻬﺎ ,ﻭﻓﻲ ﺫﻟﻙ ﺨﻴﺭ ﻟﺨﺩﻤﺔ ﺍﻹﺼﻼﺡ ,ﺒﻴﻨﻤﺎ ﺍﻟﻌﻨﻑ ﻴﻭﻟﺩ ﺍﻟﻌﻨﻑ ﻭﻴﺫﻫﺏ ﺍﻹﺼﻼﺡ ﺃﺩﺭﺍﺝ ﺍﻟﺭﻴـﺎﺡ ,ﻭﻋﻠﻴـﻪ ﻓﺘﻭﺠﻪ ﺍﻟﻔﻼﺤﻴﻥ ﻭﺠﻤﻴﻊ ﺍﻻﻓﺭﺍﺩ ﺒﺎﻟﺩﻋﻭﺓ ﻟﺘﺤﺎﺸﻲ ﺍﻻﻟﺘﺠﺎﺀ ﺍﻟﻰ ﺍﻟﻘﻭﺓ ,ﻓﺎﷲ ﻤﻨﺘﻘﻡ ﺠﺒـﺎﺭ ,ﻭﻤﻤـﺎ ﻴﺒﺭﺭ ﺭﻓﺽ ﺍﻟﻠﺠﻭﺀ ﺍﻟﻰ ﺍﻟﻌﺼﻴﺎﻥ ﺃﻨﻪ " ...ﻏﻴﺭ ﻤﻌﻘﻭل ﻭﻫﻭ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻴﻀﺭ ﺍﻻﺒﺭﻴﺎﺀ ﺍﻜﺜـﺭ ﻤﻤﺎ ﻴﻀﺭ ﺍﻵﺜﻤﻴﻥ ,ﻟﺫﻟﻙ ﻓﺈﻥ ﺍﻟﻌﺼﻴﺎﻥ ﻟﻴﺱ ﻤﻥ ﺍﻟﺼﻭﺍﺏ ﻓﻲ ﺸﻲﺀ ﻭﻷﻥ ﺍﻷﻀﺭﺍﺭ ﺍﻟﺘﻲ ﻴﻨﺘﺠﻬـﺎ ﺘﺘﺠﺎﻭﺯ ﻗﺩﺭ ﻤﺎ ﻴﺘﻡ ﻤﻥ ﺍﻹﺼﻼﺡ ,ﻭﺤﺘﻰ ﻻ ﻴﺅﺩﻱ ﺍﻟﻰ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﻅﻠﻡ ﻓﻅﻴﻊ ﻋﻠـﻰ ﻴـﺩ ﻋﺒـﺩ )(235 ﻴﺘﺨﻠﺹ ﻤﻥ ﻗﻴﺩﻩ ﻓﻼ ﻴﻤﻴﺯ ﺒﻴﻥ ﺍﻟﺨﺒﻴﺙ ﻭﺍﻟﻁﻴﺏ " . ﻭﻓﻲ ﻫﺫﺍ ﻴﻠﺘﻘﻲ ﻟﻭﺜﺭ ﻤﻊ ﺃﺭﺍﺯﻤﻭﺱ ﺍﻟﺫﻱ ﻴﺩﻋﻭ ﺍﻟﻰ ﻨﺒﺫ ﺍﻟﻌﻨﻑ ﻭﺍﺤﻼل ﺍﻟﺴﻼﻡ ,ﻭﻓﻲ ﺍﻟﻭﻗـﺕ ﻨﻔﺴﻪ ﻋﺒﺭ ﻟﻭﺜﺭ ﻋﻥ ﺘﻌﺎﻁﻔﻪ ﻤﻊ ﺍﻟﻤﻅﻠﻭﻤﻴﻥ ﺒﻘﻭﻟﻪ " :ﺇﻥ ﻋﻭﺍﻁﻔﻲ ﺴﺘﻜﻭﻥ ﺩﺍﺌﻤﹰﺎ ﻭﻟﺴﻭﻑ ﺘﻅل ﻤﻊ Jesse Couenhoven , " Grace as Pardon and Power : Pictures of the Christian Life in Luther , Calvin , and Barth " . – Blackwell Publishing : The Journal of Religious Ethics , Vol . 28 , No.1(Spring , 2000) , pp . 63 – 88 . stable URL . http://www.jstor.org/stable/40015277 Paul Althaus , The Ethics of Martin Luther / Translated by Robert C.Schultz. – Philadel – phia : Fortress Press , 1972 . John Dillenberger , Martin Luther : Selections from His Writings . – New Yor;k : DoublNew Yor;k : Doubleday , 1951.P44 – Gerhard Ebeling , Luther : An Introduction to His Thought / Translated by R.A . Wilson. Philadelphia : Fortress Press , 1970 . . 234ﻤﺤﻤﺩ ﺤﺭﺏ ،ﺍﻟﺤﻤﻼﺕ ﺍﻟﺤﺭﺒﻴﺔ ﻓﻲ ﻋﻬﺩ ﺴﻠﻴﻤﺎﻥ ﺍﻟﻘﺎﻨﻭﻨﻲ– .ﻤﺠﻠﺔ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ-.ﻉ -56-55ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ).(1983-1982ﺹ 33 235 .ﺭﺃﻓﺕ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ" ،ﺍﻟﺴﻤﻭ ﺍﻟﺒﺎﺒﻭﻱ ﺒﻴﻥ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ" -.ﺒﺤﺙ ﻤﻨﺸﻭﺭ ﻓﻲ ﻤﺠﻠﺔ ﻨﺩﻭﺓ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻭﺴﻴﻁ، ﺍﻟﻤﺠﻠﺩ ﺍﻟﺜﺎﻟﺙ -.ﺍﻟﻘﺎﻫﺭﺓ .1985ص 37 ﺍﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻴﻭﺠ ﻪ ﺍﻟﺘﻤﺭﺩ ﻀﺩﻫﻡ " .ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺩﻋﺎ ﻓﻴﻪ ﺠﺎﺒﺭﻴﻴل ﺘـﺴﻔﻴﻠﻴﻨﺞ ﺃﺤـﺩ ﺯﻋﻤـﺎﺀ ﺍﻟﻁﺎﺌﻔﺔ ﺍﻷﻭﻏﺴﻁﻴﻨﻴﺔ ﻤﺴﺘﻤﻌﻴﻪ ﺍﻟﻰ ﺇﺤﺭﺍﻕ ﺍﻟﺼﻭﺭ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻫﺩﻡ ﺍﻟﻤﺫﺍﺒﺢ ﺤﻴﺜﻤﺎ ﻭﺠﺩﺕ . ﻭﺃﻨﻁﻠﻕ ﺃﻨﺼﺎﺭ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻭﻟﻭﺜﺭ ﻤﻥ ﺃﻥ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻟﻬﻡ ﻫﻲ ﺍﻻﻨﺠﻴـل ﻭﺤـﺩﻩ , ﻭﺃﻋﻠﻥ )ﻤﻨﺘﺴﺭ( ﻭ )ﻨﻴﻜﻭﻻﺱ ﺴﺘﻭﺭﻙ( ﻭﺍﻟﻌﺎﻟﻡ )ﻤﺎﺭﻜﻭﺱ ﺴﺘﻴﺒﺯ( ﺃﻨﻬﻡ ﻭﺤﺩﻫﻡ ﻤﺅﻫﻠﻴﻥ ﻟﻴﻜﻭﻨـﻭﺍ ﻤﻔﺴﺭﻴﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻤﻥ ﺨﻼل ﺃﻗﺘﻨﺎﻋﻬﻡ ﺒﺄﻨﻪ ﻴﻭﺤﻰ ﺇﻟﻴﻬﻡ ﻤﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ,ﺍﻟﺘﻲ ﺘﺄﻤﺭﻫﻡ ﺒﺄﻥ ﻴﺅﺠﻠﻭﺍ )ﺍﻟﻌﻤﺎ( ﺍﻟﻰ ﺤﻴﻥ ﺒﻠﻭﻍ ﺴﻥ ﺍﻟﺭﺸﺩ ,ﻭﺒﺄﻥ ﺍﻟﻘﺭﺒﺎﻥ ﺍﻟﻤﻘﺩﺱ ﻻ ﻴﻜﻭﻥ ﻟﻪ ﺍﺜـﺭ ﺇﻻ ﺒﺎﻹﻴﻤـﺎﻥ ﻭﻫﻭ ﺍﻤﺭ ﻻ ﻴﻨﺘﻅﺭ ﻤﻥ ﺍﻻﻁﻔﺎل )(236 . ﻭﺍﻟﺘﻌﻤﻴﺩ ﻫﻭ ﺘﻐﻁﻴﺱ ﺍﻟﻁﻔل ﻓﻲ ﺍﻟﻤﺎﺀ ﺜﻼﺙ ﻤﺭﺍﺕ ﻋﻠﻰ ﺍﺴﻡ ﺍﻟﺜﺎﻟﻭﺙ ﺍﻟﻤﻘﺩﺱ )ﺍﻻﺏ -ﺍﻻﺒـﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ( ﻭﻗﺎﻟﺕ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﺇﻥ ﺘﻌﻤﻴﺩ ﺍﻻﻁﻔﺎل ﻭﻫﻡ ﻓﻲ ﺴﻥ ﻤﺒﻜﺭﺓ ﻻ ﻴﺘﻤﺸﻰ ﻤﻊ ﺘﻌـﺎﻟﻴﻡ ﺍﻹﻨﺠﻴل ﻓﻁﺎﻟﺒﺕ ﻋﺎﻡ 1525ﺒﺄﻋﺎﺩﺓ ﺘﻌﻤﻴﺩﻫﻡ ﻤﺭﺓ ﺍﺨﺭﻯ ﺤﻴﻥ ﻴﺒﻠﻐﻭﻥ ﺍﻟﺤﻠﻡ ,ﻭﻜﺎﻨﺕ ﺤﺠﺔ ﺃﻓﺭﺍﺩ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﺃﻥ ﺃﺭﻜﺎﻥ ﺍﻟﺘﻌﻤﻴﺩ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻻ ﺘﺘﻭﻓﺭ ﺍﻻ ﻓﻲ ﺍﻟﺘﻌﻤﻴﺩ ﺍﻟﻤﺘﺄﺨﺭ ,ﻭﻗﺩ ﺃﻁﻠﻕ ﻋﻠﻰ ﺭﺠﺎل ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻁﺎﻟﺒﻭﻥ ﺒﺈﻋﺎﺩﺓ ﺍﻟﺘﻌﻤﻴﺩ ﺃﻭ ﺍﻟﻤﻌﻤﻭﺩﻴﺔ )(237 . ﻭﻗﺩ ﺘﻁﺭﻑ ﺩﻋﺎﺓ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ,ﻭﻭﻗﻌﺕ ﺍﻻﻋﺘﺩﺍﺀﺍﺕ ﻭﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﻤﻤﺎ ﻋـﺭﺽ ﺍﻹﺼـﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺫﺍﺘﻪ ﻟﻠﺨﻁﺭ ,ﻓﺄﻀﻁﺭ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﺍﻟﻰ ﺍﻟﺨﺭﻭﺝ ﻤﻥ ﻤﺨﺒﺄﻩ ﻜﻲ ﻴﺩﻋﻭ ﻫﺅﻻﺀ ﺍﻟﻤﺘﻁـﺭﻓﻴﻥ ﺍﻟﻰ ﺍﻟﺘﺯﺍﻡ ﺍﻟﻬﺩﻭﺀ ﻭﺍﻟﺤﻜﻤﺔ ,ﻭﻗﺩ ﺴﺎﻋﺩﻩ ﻓﻲ ﺫﻟﻙ ﻓﻴﻠﻴﺏ ﻤﻼﻨﻜﺘﻭﻥ).(238 ﻜﺎﻨﺕ ﺤﺭﺏ ﺍﻟﻔﺭﺴﺎﻥ ﻫﻲ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻤﺘﻁﺭﻓﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺼﺎﺤﺒﺕ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻠﻭﺜﺭﻱ , ﻓﻘﺩ ﺘﺭﻗﺏ ﺍﻟﻔﺭﺴﺎﻥ ﺍﻟﻔﺭﺼﺔ ﺍﻟﻤﻭﺍﺘﻴﺔ ﻟﻠﺜﻭﺭﺓ ﻋﻠﻰ ﺍﻻﻤﺭﺍﺀ ﻭﺍﻟﺒﻁﺎﺭﻜﺔ ﻭﺍﻟﻤﻤﻭﻟﻴﻥ ,ﻓﻲ ﻭﻗﺕ ﻜﺎﻨﺕ 236 .ﺴﺎﻤﻲ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ,ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ " ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ) ﻟﻭﺜﺭ ,ﺯﻭﻨﺠﻠﻲ ,ﻜﺎﻟﻔﻥ ( " ,ﺩﻨﻴﺎ ﺍﻟﺭﺃﻱ ,ﻜﺘﺏ ﻭﺩﺭﺍﺴﺎﺕ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ , 2006ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ : ) . (http://pulpit. Alwatanvoice.com/content-35520.html 237ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﻟﻤﺤﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻋﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﻴﺩﻴﺔ"– .ﺍﻟﻔﺴﻁﺎﻁ :ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ ( http://www.fustat.com/I_hist/ubaidyah.shtml 238 .ﺠﺎﺩ ﻁﻪ ,ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ – ﺍﻟﻘﺎﻫﺭﺓ :ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ , 1997 ,ﺹ) . 111ﻏﻴﺭ ﻤﻨﺸﻭﺭ( . ﻓﻴﻪ ﺍﺭﺍﻀﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻤﺒﺎﺤﺔ ﻴﻤﻜﻥ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻴﻬﺎ ﺒﺴﻬﻭﻟﺔ ,ﺜﻡ ﺠﺎﺀﺕ ﺩﻋﻭﺓ )ﻫﻭﺘﻥ( ﻤﺘﺭﺍﻓﻘﺔ ﻤـﻊ ﺩﻋﻭﺓ )ﻟﻭﺜﺭ( ﺍﻟﺸﻪ=ﻋﺏ ﺍﻻﻟﻤﺎﻨﻲ ﺍﻟﻰ ﺍﻟﺜﻭﺭﺓ ,ﻭﺘﻁﻬﻴﺭ ﺍﻷﺭﺽ ﻤﻥ ﻤﻀﻁﻬﺩﻴﻪ ,ﻏﻴﺭ ﺍﻥ ﺍﻟﺜﻭﺭﺓ ﻗﺩ ﻓﺸﻠﺕ ﻭﺨﻀﻊ ﺍﻟﻔﺭﺴﺎﻥ ﻟﻼﻤﺭﺍﺀ ,ﺒﻴﻨﻤﺎ ﺃﺴﺘﻤﺭ ﻨﺠﻡ ﻟﻭﺜﺭ ﻓـﻲ ﺍﻟـﺼﻌﻭﺩ ,ﻭﺇﻗﺒـﺎل ﺍﻟﺭﻫﺒـﺎﻥ ﻭﺍﻟﻘﺴﺎﻭﺴﺔ ﺒﻜﺜﺭﺓ ﻋﻠﻰ ﺍﻟﺯﻭﺍﺝ ,ﺜﻡ ﺘﺭﺩﺩﺕ ﻜﻠﻤﺔ "ﺍﷲ" ﻓﻲ ﻜﻨﻴﺴﺘﻲ )ﻟﻭﺭﻨﺯ( ﻭ )ﺯﻴﺒﺎﻟﺩﻭﺱ( ﺒــ )ﻨﻭﺭﻤﺒﺭﺝ( ﻭﻫﻲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﻲ ﺃﻁﻠﻘﻬﺎ ﺍﻟﻤﺼﻠﺤﻭﻥ ﻋﻠﻰ ﻋﻘﻴﺩﺓ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ )(239 . ﺃﻤﺎ ﺩﻭﺭ ﺍﻟﻭﻋﺎﻅ ﺍﻻﻨﺠﻴﻠﻴﻭﻥ ﻓﻘﺩ ﺘﺤﺩﺩ ﻓﻲ ﺘﺸﻴﻴﺩ ﻤﻘﺎﺒﺭ ﺠﺩﻴﺩﺓ ﻭﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺒﺭ ﺍﻟﻘﺩﻴﻤﺔ ,ﻭﺒﺎﺘﻭﺍ ﻴﻨﺩﺩﻭﻥ ﺒﺎﻟﺴﺎﺩﺓ ﺍﻟﺯﻤﻨﻴﻴﻥ ﺒﺄﻋﺘﺒﺎﺭﻫﻡ ﻤﺒﺘﺩﻋﻴﻥ ﻅﺎﻟﻤﻴﻥ ,ﻤﻤﺎ ﺃﺩﻯ ﺍﻟﻰ ﺍﺯﺩﻴﺎﺩ ﺍﺘﺒﺎﻉ ﻟـﻭﺜﺭ ﻤﻥ ﻗﺒل ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺴﺎﺩﺓ ﺍﻟﺯﻤﻨﻴﻴﻥ ﺤﺘﻰ ﺃﻥ ) ﺇﻴﺯﺍﺒﻴﻼ ( ﺸﻘﻴﻘﺔ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻜﺎﻨﺕ ﻤﻥ ﺍﺘﺒﺎﻉ ﻟﻭﺜﺭ ﺃﻤﺎ ﺍﻟﻤﺠﻠﺱ ﺍﻟﻨﻴﺎﺒﻲ ﻓﻘﺩ ﺒﻌﺙ ﺒﺭﺩ ﻋﻠﻰ ﻤﻨﺩﻭﺏ ﺍﻟﺒﺎﺒﺎ ﻜﻠﻤﻨﺕ ﺍﻟﺴﺎﺒﻊ ) ﺍﻟﻜﺎﺭﺩﻴﻨﺎل ﻟﻭﺭﺯﻭ ﻜﺎﻤﺒﻴﺠﻴﻭ( ﺍﻟﺫﻱ ﻜﻠﻑ ﺒﻨﻘل ﻁﻠﺏ ﺍﻟﻘﺒﺽ ﻋﻠﻰ ﻟﻭﺜﺭ ﻓﻲ ﻴﻨﺎﻴﺭ 1524ﻡ .ﺒﺄﻥ ﺃﻱ ﻤﺤﺎﻭﻟـﺔ ﻟﻘﻤـﻊ ﺍﻟﺤﺭﻜـﺔ ﺍﻟﻠﻭﺜﺭﻴﺔ ﺒﺎﻟﻘﻭﺓ ﺴﻭﻑ ﺘﻨﺘﻬﻲ ﺒـ " ﺜﻭﺭﺓ ﻭﻋﺼﻴﺎﻥ ﻭﻤﺫﺒﺤﺔ ﻭﺩﻤﺎﺭ ﺸﺎﻤل " )(240 . ﻭﺒﻌﺩ ﺃﻥ ﺍﺨﻔﻘﺕ ﺍﻟﺜﻭﺭﺓ ﻭﻜﺎﻥ ﻟﻭﺜﺭ ﻭﻗﺘﻬﺎ ﻴﻨﺎﺼﺭ ﺍﻷﻤﺭﺍﺀ ﻀﺩ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻔﻼﺤﻴﻥ ﻟﻠﻌﻨﻑ .ﻋﺎﺩ ﻤﻥ ﺠﺩﻴﺩ ﺍﻟﻰ ﻤﻨﺎﺼﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ ,ﻓﻨﺩﺩ ﺒﻤﻭﺍﻗﻑ ﺍﻻﻤﺭﺍﺀ ﻭﺍﻟﺴﺎﺩﺓ ﺍﻻﻗﻁﺎﻋﻴﻴﻥ ﻤﻥ ﺍﻻﻨﺠﻴل ﻭﻅﻠـﻡ ﺍﻟﻨﺎﺱ ,ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺄﻨﻬﻡ ﻴﺴﺘﺤﻘﻭﻥ ﺃﻥ ﻴﻬﺯﻤﻭﺍ ﻤﻥ ﻗﺒل ﺍﷲ ,ﻭﺍﺫﺍ ﺘﻤﻜﻥ ﺍﻟﻔﻼﺤﻭﻥ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﺤﻤﻠـﺔ ﻀﻤﻴﺭ ﺠﻴﺩ ,ﻓﺴﻭﻑ ﻴﻘﻑ ﺍﷲ ﻤﻌﻬﻡ ,ﺤﺘﻰ ﺍﺫﺍ ﺘﻌﺭﻀﻭﺍ ﻟﻤﻌﺎﻨﺎﺓ ﺍﻟﻬﺯﻴﻤﺔ ﻭﺍﻟﻤﻭﺕ ﻟﻔﺘﺭﺓ ﻤﻥ ﺍﻟﺯﻤﻥ ﻓﺴﻭﻑ ﻴﻔﻭﺯﻭﻥ ﺒﺎﻟﻨﺼﺭ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ , )(241 " ﻓﺎﻟﻀﻤﻴﺭ ﺍﻟﺤﻲ ﻗﺒل ﺍﻟﺘﻭﺠﻪ ﺍﻟﻰ ﺍﷲ ﻴﻌﺘﺒـﺭ ﺍﻟـﺸﻲﺀ ﺍﻟﺭﺌﻴﺴﻲ " ﻟﻼﻨﺴﺎﻥ . . 239ﺍﻟﻘﺱ ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ،ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﺤﻴﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ :ﺒﺤﺙ ﺘﺎﺭﻴﺨﻲ ﻋﻘﺎﺌﺩﻱ ﻻﻫﻭﺍﺘﻲ -.ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ :ﺍﻟﻘﺎﻫﺭﺓ. –ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﻤﻭﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻷﻭل ﻭﺍﻟﻭﺤﻴﺩ ﻋﻥ ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ: ( http://www.lutherinarabic.org . 240ﻤﺤﻤﻭﺩ ﺸﺎﻜﺭ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﻨﻁﻠﻕ ﺍﻷﺴﺎﺴﻲ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ" :ﺨﻁﺒﺔ ﻁﺎﺭﻕ ﺒﻥ ﺯﻴﺎﺩ ،ﺍﻟﻔﺴﻁﺎﻁ :ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ. ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://www.fustat.com/I_hist/muntalaq.shtml 241 .ﻤﺸﺭﻭﻉ "ﻻ ﺃﺼل ﻟﻤﻥ ﻟﻴﺱ ﻟﻪ ﺘﺎﺭﻴﺦ" :ﻨﺘﺎﺌﺞ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 30ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://www.history11.jeeran.com ﺃﻤﺎ ﺜﻭﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ ,ﻓﻜﺎﻨﺕ ﺒﺴﺒﺏ ﺍﻟﺸﺩﺍﺌﺩ ﻭﺍﻟﻤﻅﺎﻟﻡ ﺍﻟﺘﻲ ﺘﻌﺭﺽ ﻟﻬـﺎ ﺍﻟﻔﻼﺤـﻭﻥ ﻓﺠﻌﻠـﺘﻬﻡ ﻴﻘﻭﻤﻭﻥ ﺒﺎﺜﻨﺘﻲ ﻋﺸﺭﺓ ﺜﻭﺭﺓ ﻤﻤﺎ ﺨﻠﻑ ﺍﻀﻁﺭﺍﺒﹰﺎ ﻤﺤﻤﻭﻤﹰﺎ ﻓﻲ ﺃﺫﻫﺎﻥ ﻭﻨﻔﻭﺱ ﺍﻟﻔﻼﺤـﻴﻥ ,ﻭﺍﺯﺩﺍﺩ ﺸﺩﺓ ﺒﺘﺤﺩﻱ ﻟﻭﺜﺭ ﻟﻠﺒﺎﺒﺎ ﻭﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻻﻤﺭﺍﺀ ,ﻭﺠﻌﻠﻪ ﻤﻥ ﻜل ﺇﻨﺴﺎﻥ ﻗﺴﹰﺎ ﻭﺍﻋﻼﻨﻪ ﺤﺭﻴـﺔ ﺍﻹﻨـﺴﺎﻥ ﺍﻟﻤﺴﻴﺤﻲ ,ﻭﺸﻜﻠﺕ ﻁﺒﺎﻋﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ " ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ" ﺒﺎﻷﻟﻤﺎﻨﻴﺔ ﺘﺤﺩﻴﹰﺎ ﻟﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻋﻨـﺩﻤﺎ ﻜﺸﻑ ﻋﻥ ﺸﻴﻭﻋﻴﺔ ﺍﻟﺭﺴل ﻭﻋﻁﻑ ﺍﻟﻤﺴﻴﺢ ﻋﻠﻰ ﺍﻟﻔﻘﺭﺍﺀ ﻭﺍﻟﻤﻀﻁﻬﺩﻴﻥ ,ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﻘـﺩ ﻜﺎﻨـﺕ ﻫﺯﻴﻤﺔ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﺸﺭﻁ ﹰﺎ ﻷﻨﺘﺼﺎﺭ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ,ﻜﺫﻟﻙ ﻭﺠﺩ ﺍﻟﻔﻼﺤﻭﻥ ﻭﺍﻟﻜﺎﺩﺤﻭﻥ ﻓـﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻀﻤﺎﻨ ﹰﺎ ﺇﻟﻬﻴﹰﺎ ﻤﻘﺩﺴ ﹰﺎ ﻹﻟﻐﺎﺀ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺨﺎﺼﺔ ﻭﺘﻭﺭﻴﺙ ﺍﻟﻔﻘﺭﺍﺀ ﺍﻻﺭﺽ).(242 ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﻟﻌﺒﻪ ﻟﻭﺜﺭ ﻓﻲ ﺇﺫﻜﺎﺀ ﺭﻭﺡ ﺍﻟﺜـﻭﺭﺓ ﻟـﺩﻯ ﺍﻟﻔﻼﺤـﻴﻥ ﺇﻻ ﺇﻥ ﺃﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻘﻴﺎﻡ ﺍﻟﺜﻭﺭﺓ ﺘﻜﻤﻥ ﻓﻲ ﺍﻟﻤﻅﺎﻟﻡ ﺍﻟﺘﻲ ﺤﺎﻗﺕ ﺒﻁﺒﻘﺔ ﺍﻟﻔﻼﺤﻴﻥ ﺃﺴﺎﺴ ﹰﺎ ,ﻭﻴﻔﻀل ﺇﻨﺠﻴل ﻟﻭﺜﺭ – ﺃﻱ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻷﻟﻤﺎﻨﻴﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻬﺎ )ﻟﻭﺜﺭ( ﻟﻺﻨﺠﻴل – ﻭﺃﺘﺒﺎﻋﻪ ﻤﻥ ﺍﻟﻤﺘﻁﺭﻓﻴﻥ ,ﻓﻘﺩ ﺘﺤﻭل ﺍﺴﺘﻴﺎﺀ ﺍﻟﻤﻀﻁﻬﺩﻴﻥ ﺇﻟﻰ ﻨﺯﺍﻋﺎﺕ ﻁﻭﺒﺎﻭﻴﺔ ﻭﺇﻟﻰ ﻋﻨﻑ ﻭﺍﻨﺘﻘﺎﻡ ﺸﺩﻴﺩ . ﻭﻓﻲ ﺨﻀﻡ ﻫﺫﺍ ﺍﻟﺼﺭﺍﻉ ﻭﺠﺩﺕ ﺒﻌﺽ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺩﻋﻭﺍ ﺍﻟﻰ ﺍﻟﻌﺩﺍﻟﺔ ﺍﻟﺠﺘﻤﺎﻋﻴﺔ ,ﺒل ﻭﺤﺘﻰ ﺍﻟﺸﻴﻭﻋﻴﺔ ,ﻁﺭﻴﻘﻬﺎ ﺍﻟﻰ ﺍﻟﻅﻬﻭﺭ ,ﻓﺘﻭﻤﺎﺱ ﻤﻨﺘﺴﺭ ﻤﻨﺘﺴﺭ ﺃﺤﺩ ﻭﺍﻋﻅﻲ ﺍﻟﺸﺘﺩﺕ Waldshutﻴﺭﻯ " :ﺃﻥ ﻜل ﺸﻲﺀ ﻋﻠﻰ ﺍﻟﻤﺸﺎﻉ ﻭﻴﺠﺏ ﺃﻥ ﻴﻭﺯﻉ ﺤﺴﺏ ﻤﺎ ﺘﻘﻀﻲ ﺒﻪ ﺍﻟﺤﺎﺠﺔ ﻭﻁﺒﻘﹰﺎ ﻟﻸﺤﺘﻴﺎﺠـﺎﺕ ﺍﻟﻌﺩﻴﺩﺓ ﻟﻠﻤﺠﺘﻤﻊ ,ﻭﻜل ﻜﹸﻨﺕ ﺃﻭ ﺒﺎﺭﻭﻥ ,ﻴﺭﻏﺏ ﻋﻥ ﻗﺒﻭل ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺒﻌﺩ ﺘﺫﻜﻴﺭﻩ ﺒﻬﺎ ﻓﻲ ﺤـﺯﻡ )(243 ﻴﺠﺏ ﺃﻥ ﺘﻘﻁﻊ ﺭﺃﺴﻪ ﺃﻭ ﻴﺸﻨﻕ " . 242 .ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﻭﺒﺎ ﻻ ﺘﺩﻴﻥ ﺒﺘﻁﻭﺭﻫﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ" ،ﺸﺒﻜﺔ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺭﺒﻴﺔ- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 26ﺃﺒﺭﻴل 2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.moheet.com/show_news.aspx(: . Jesse Couenhoven, Grace as Pardon AND Power: Pictures of the Christian Life in Luther, 243 Calvin, and Barth, -The Journal of Religious Religious Ethics, Vol. 28, No. 1, -Blackwell Publishing: (Spring, 2000).P53 ﻭﻓﻲ ﻋﺎﻡ 1524ﻡ ﺸﻜل ﻫﺎﻨﺯ ﻤﻴﻠﺭ – ﺃﺤﺩ ﻗﺎﺩﺓ ﺜﻭﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ ﻓﻲ ﺃﻟﻤﺎﻨﻴـﺎ ﻋـﺎﻡ 1525ﻡ – ﺭﺍﺒﻁﺔ " ﺍﻷﺨﻭﺓ ﺍﻹﻨﺠﻴﻠﻴﺔ " )(244 ﻭﻋﻠﻰ ﺭﺃﺴﻬﺎ ﻤﻨﺘﺴﺭ ﺒﻨﺎﺀ ﻋﻠﻰ ﺇﻴﺤﺎﺀ ﻭﺘﻌﻬﺩ ﺒﺘﺤﺭﻴﺭ ﺍﻟﻤـﺯﺍﺭﻋﻴﻥ ﻓﻲ ﺃﺭﺠﺎﺀ ﺃﻟﻤﺎﻨﻴﺎ ,ﻭﺭﻓﻌﺕ ﺸﻌﺎﺭﺕ ﺘﺭﻓﺽ ﺍﻟﻀﺭﺍﺌﺏ ﺍﻟﺘﻲ ﺘﻔﺭﻀﻬﺎ ﺍﻟﺩﻭﻟﺔ ,ﻭﻀﺭﺍﺌﺏ ﺍﻟﻌﺸﻭﺭ ﺍﻟﻜﻨﺴﻴﺔ ,ﻭﺍﻟﻀﺭﺍﺌﺏ ﺍﻹﻗﻁﺎﻋﻴﺔ ,ﻤﺘﺨﺫﻴﻥ ﻤﻥ ﺃﺴﻠﻭﺏ ﺍﻟﻜﻔﺎﺡ ﺍﻹﻴﺠﺎﺒﻲ ﻤﻨﻬﺠﹰﺎ ﻨﻅﺭﻴﹰﺎ ﻭﻋﻤﻠﻴ ﹰﺎ ﻟﻬـﻡ ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ ,ﻓﻘﺩ ﺃﻗﺴﻤﻭﺍ ﻋﻠﻰ ﺍﻟﺤﺭﻴﺔ ﺃﻭ ﺍﻟﻤﻭﺕ ﻭﻜﺎﻨﺕ ﺍﻟﺼﻴﺤﺔ ﺍﻟﺘﻲ ﺃﻁﻠﻘﻬﺎ ﻤﻨﺘﺴﺭ ﺒﻴﻥ ﺭﺠﺎﻟﻪ ﻫﻲ " ﺇﻟﻰ ﺍﻷﻤﺎﻡ ﻭﺍﻟﺤﺩﻴﺩ ﻻ ﻴﺯﺍل ﺴﺎﺨﻨ ﹰﺎ ﻭﺍﺠﻌﻠﻭﺍ ﺴﻴﻭﻓﻜﻡ ﺩﺍﺌﻤﹰﺎ ﺴﺎﺨﻨﺔ ﺒﺎﻟﺩﻤﺎﺀ " . ﺃﺸﻬﺭ ﺍﻟﻔﻼﺤﻭﻥ ﺍﺜﻨﻲ ﻋﺸﺭ ﻤﺒﺩﺃ ) ( Zwolf Artikelﻤﻨﺤﻭ ﻷﻨﻔﺴﻬﻡ ﺒﻤﻭﺠﺒﻬـﺎ ﺤﺭﻴـﺔ ﺍﻨﺘﺨـﺎﺏ ﺭﻋﺎﺘﻬﻡ ﻭﺇﺒﻁﺎل ﺍﻟﻌﺸﻭﺭ ﻭﺍﻟﺭﻕ ﻭﺍﻟﻐﺭﺍﻤﺔ ﻋﻠﻰ ﺍﻹﺭﺙ ﻭﺤﻕ ﺍﻟﺼﻴﺩ ﺒﺭﹰﺍ ﻭﺒﺤﺭﹰﺍ ,ﻭﻗﻁﻊ ﺍﻟﺤﻁـﺏ ﻭﻜﺎﻥ ﻜل ﻤﻁﻠﺏ ﻤﻘﺭﻭﻥ ﺒﺂﻴﺔ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ )(245 . ﺼﻴﻐﺕ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻻﺜﻨﻰ ﻋﺸﺭ ﻓﻲ ﻤﺎﺭﺱ 1525ﻡ ﻓﺄﺸﻌﻠﺕ ﻟﻬﻴﺏ ﺍﻟﺜﻭﺭﺓ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﻤﺒﺎﺩﺉ :ﺍﻟﻘﻭﺓ ﻭﺍﻟﺴﻠﻁﺎﻥ ﻭﺍﻟﺴﻠﻁﺔ ﻭﺍﻟﺴﻴﺎﺴﺔ ﻟﻠﺯﻋﻴﻡ ﺍﻟﻤﺨﺘﺎﺭ ﻤﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺤﻘﻬﺎ ﻓـﻲ ﻋﺯﻟـﻪ – ﻭﻓﻲ ﺫﻟﻙ ﺇﺭﺴﺎﺀ ﻷﺴﺎﺱ ﻫﺎﻡ ﻤﻥ ﺃﺴﺱ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ .ﺃﻤﺎ ﻀﺭﻴﺒﺔ ﺍﻟﻌﺸﻭﺭ )(246 ﻓﻴﺠـﺏ ﺩﻓﻌﻬـﺎ 244 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﻋﺜﻤﺎﻥ ﺍﻟﺘﻭﻴﺠﺭﻱ ،ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ "ﺃﺜﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ"– .ﻨﺩﻭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺨﺭﻯ– .ﺍﻟﺭﻴﺎﺽ ،ﻤﺎﺭﺱ .1998ﺹ39 ﻨﺩﻭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﻬﺭﺠﺎﻥ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺘﺭﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺍﻟﺴﻌﻭﺩﻴﺔ ﺍﻟﻔﺘﺭﺓ ﻤﺎ ﺒﻴﻥ 19-4ﻤﺎﺭﺱ 1998ﻡ . 245 .ﺤﺩﺩ ﺍﻟﻔﻼﺤﻭﻥ ﻭﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻟﻤﺎﻨﻴﺎ ﺸﻜﻭﺍﻫﻡ ﻓﻲ ﺒﻴﺎﻨﺎﺕ .ﺒﻴﺎﻨﺎﺕ ﺍﻟﻐﺎﺒﺔ ﺍﻟﺴﻭﺩﺍﺀ ﺍﻹﺜﻨﻲ ﻋﺸﺭ ) (Zwolf Artikelﺍﻟﺸﻬﻴﺭﺓ ﺃﻋﺘﻤﺩﺕ ﻜﻤﻁﺎﻟﺏ ﻨﻬﺎﺌﻴﺔ .ﺸﻤﻭﻟﻬﺎ ﻟﻠﻤﻅﺎﻟﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﻅل ﺍﻟﺸﻌﺒﻴﺔ ﻤﺘﺯﺍﻴﺩﺓ ﻟﻠﺴﻠﻙ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ﻭﺤﺩﺕ ﺍﻟﺴﻜﺎﻥ ﻓﻲ ﺍﻨﺘﻔﺎﻀﺔ ﻀﺨﻤﺔ ﺍﻨﺩﻟﻌﺕ ﺒﺩﺍﻴﺔ ﻓﻲ ﺍﻭﺍﺨﺭ ﻋﺎﻡ 1524ﻡ ﺒﺒﻠﺩﺓ ﺴﺘﻭﻟﻴﻨﻐﻥ ﻓﻲ ﻤﻨﻁﻘﺔ ﺍﻟﻐﺎﺒﺔ ﺍﻟﺴﻭﺩﺍﺀ ﻭﻤﺎﻟﺒﺙ ﺃﻥ ﺃﻨﺘﺸﺭ ﻻ ﻜﺎﻟﻨﺎﺭ ﻓﻲ ﺍﻟﻬﺸﻴﻡ .ﻭﺴﺭﻋﺎﻥ ﻤﺎ ﻭﻗﻊ ﺘﺄﺜﻴﺭﻩ ﻋﻠﻰ ﻜل ﺃﺭﺠﺎﺀ ﺃﻟﻤﺎﻨﻴﺎ ﻤﺎﻋﺩﺍ ﺒﺎﺭﻓﺎﺒﺎ ﻭﺍﻨﺩﻓﻌﺕ ﺠﻤﻭﻉ ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﻰ ﺩﺍﺨل ﺍﻟﻘﻼﻉ ﺸﻤﺎ ﹰ ﻭﺍﺠﺒﺭﺕ ﺍﻟﻨﺒﻼﺀ ﻋﻠﻰ ﺍﻟﺨﻀﻭﻉ ﻟﺭﻏﺒﺎﺘﻬﻡ .ﻭﺍﺘﺨﺫﻭﺍ ﺭﺍﻴﺔ ﻋﺭﻓﺕ ﺒﺄﺴﻡ ﻋﺼﺒﺔ ﺍﻟﺤﺫﺍﺀ ﻤﻥ ﻗﻤﺎﺵ ﺃﺴﻭﺩ ﻭﺃﺒﻴﺽ ﻭﺍﺤﻤﺭ ﻋﻠﻴﻬﺎ ﺭﺴﻡ ﻟﺤﺫﺍﺀ ﻤﻥ ﺃﺤﺫﻴﺘﻬﻡ .ﺃﻨﻅﺭ : " The Twelve of the Black Forest " , available in 16 April 2009 , at : ) (http://en.wikipedia.org/wiki/Twelve-Articles-of-the-Black-Forest 246 .ﺍﻟﻌﺸﻭﺭ :ﻫﻲ ﻀﺭﺍﺌﺏ ﻟﻠﻜﻨﻴﺴﺔ ﻓﺭﻀﺕ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻌﺼﺭ ﺍﻟﻨﺼﺭﺍﻨﻲ ,ﻭﻗﺎﻤﺕ ﻋﻠﻰ ﺒﻌﺽ ﺍﻷﻭﺍﻤﺭ ﻓﻲ ﺍﻟﺘﻭﺭﺍﺓ ,ﺇﺫ ﻜﺎﻥ ﻴﻁﻠﺏ ﻤﻥ ﺍﻟﻨﺎﺱ ﺩﻓﻊ ﺍﻟﻌﺸﻭﺭ ﺃﻱ ﻋﺸﺭ ﺩﺨﻠﻬﻡ ﻟﻠﻜﻨﻴﺴﺔ ,ﻭﻏﺎﻟﺒﹰﺎ ﻤﺎ ﻜﺎﻨﻭﺍ ﻴﺩﻓﻌﻭﻥ ﻋﺸﺭ ﻤﺤﺼﻭﻻﺘﻬﻡ ﺃﻭ ﺤﻴﻭﺍﻨﺎﺘﻬﻡ ,ﻭﻗﺩ ﺒﻨﻴﺕ ﺒﻁﺭﻴﻘﺔ ﺼﺤﻴﺤﺔ ,ﻭﺘﻭﻜل ﻤﻬﻤﺔ ﺠﻤﻌﻬﺎ ﺍﻟﻰ ﺭﺌﻴﺱ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺫﻱ ﺘﻌﻴﻨﻪ ﺍﻟﺠﻤﺎﻋـﺔ ﻭﻴﻤـﻨﺢ ﻤﻨﻬـﺎ ﺍﻟﺭﺍﻋﻲ ﻤﺭﺘﺒﹰﺎ ﻤﺘﻭﺍﻀﻌﹰﺎ ﻭﻜﺎﻓﻴﹰﺎ ﻟﻤﻌﻴﺸﺘﻪ ﻭﺃﺴﺭﺘﻪ ﻭﺃﻥ ﻴﻭﺯﻉ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺍﻟﻔﻘﺭﺍﺀ ﻭﺍﻟﻤﺤﺘﺎﺠﻴﻥ ﺍﻟﺫﻱ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺍﻟﻘﺭﻴﺔ ﻨﻔﺴﻬﺎ ,ﺃﻤﺎ ﻀﺭﻴﺒﺔ ﺍﻟﻌﺸﺭ ﺍﻟﺼﻐﻴﺭﺓ ﻤﺜل ﺍﻟﻤﺎﺸﻴﺔ ﻓﻠﻥ ﺘﺩﻓﻊ ﻋﻠﻰ ﺍﻻﻁـﻼﻕ , ﻭﺍﻥ ﻤﺎ ﻴﺘﻔﻕ ﻭﺘﻌﺎﻟﻴﻡ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻫﻭ ﺃﻥ ﻨﻜﻭﻥ ﺃﺤﺭﺍﺭﹰﺍ ﻭﻟﺴﻭﻑ ﻨﻜﻭﻥ ﺃﺤﺭﺍﺭﹰﺍ ﻫﻜﺫﺍ).(247 ﺃﻤﺎ ﺍﻟﺨﻀﻭﻉ ﻟﻠﺤﻜﺎﻡ ﻓﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﻋﻥ ﻁﻭﺍﻋﻴﺔ ﻭﺍﻟﺤﻜﺎﻡ ﺍﻟﻤﺨﺘﺎﺭﻭﻥ ﻭﺍﻟﻤﻌﻴﻨﻭﻥ ﺒﻤـﺸﻴﺌﺔ ﺍﷲ ﻓﻲ ﺠﻤﻴﻊ ﺍﻻﻤﻭﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ,ﻭﻻ ﺭﻴﺏ ﺍﻨﻬﻡ ﺴﻭﻑ ﻴﻌﻤﻠﻭﻥ ﻋﻠﻰ ﺘﺤﺭﻴﺭﻨﺎ ﻤﻥ ﻨﻴـﺭ ﺍﻟﻌﺒﻭﺩﻴـﺔ ﺃﻭ ﻴﺭﻭﻨﺎ ﻓﻲ ﺍﻹﻨﺠﻴل ﺃﻨﻨﺎ ﺃﺭﻗﹼﺎﺀ ,ﻜﺫﻟﻙ ﺍﻟﺸﻜﻭﻯ ﻤﻥ ﺘﺯﺍﻴﺩ ﺍﻟﺨﺩﻤﺎﺕ ﻤﻥ ﻴﻭﻡ ﺍﻟﻰ ﺁﺨـﺭ ,ﻭﻓﺤـﺹ ﺍﻻﺭﺍﻀﻲ ﺍﻟﻤﺴﺘﺄﺠﺭﺓ ﻤﻥ ﻗﺒل ﺃﻨﺎﺱ ﻤﻥ ﺍﻟﺸﺭﻓﺎﺀ ﻭﺘﺤﺩﻴﺩ ﺍﻻﻴﺠﺎﺭ ﺍﻟﻌﺎﺩل ,ﻷﻥ ﻜل ﻋﺎﻤل ﻴـﺴﺘﺤﻕ ﺃﺠﺭﻩ ,ﻜﺫﻟﻙ ﻤﻠﻜﻴﺔ ﺍﻟﻤﺭﺍﻋﻲ ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﻜﻤﺎ ﻜﺎﻨﺕ ﻋﻠﻴﻪ ﻴﻭﻤ ﹰﺎ ﻤﻠﻜﹰﺎ ﻟﻠﺠﻤﺎﻋﺔ .ﺒﺎﻻﻀﺎﻓﺔ ﺍﻟـﻰ ﺍﻟﻌﻤل ﻋﻠﻰ ﺇﻟﻐﺎﺀ ﺍﻟﻀﺭﺍﺌﺏ ﺍﻟﻤﻔﺭﻭﻀﺔ ﻋﻠﻰ ﺍﻟﻔﻘﺭﺍﺀ ﺇﻟﻐﺎ ﺀ ﺘﺎﻤﹰﺎ ﻭﻟﻥ ﻨﺘﺤﻤﻠﻬﺎ ﻭﻟﻥ ﻴـﺴﻤﺢ ﺒﻨﻬـﺏ ﻤﺨﺎﺯﻥ ﺍﻟﻌﺸﻭﺭ ﻓﻲ ﺍﻟﻘﺭﻯ ﻟﺤﻔﻅ ﺘﻠﻙ ﺍﻟﺤﺒﻭﺏ .ﻭﺍﺴﺘﻤﺭﺕ ﺍﻟﺘﻌﺭﻴﻔﺔ ﺍﻟﺠﻤﺭﻜﻴﺔ ﻭﺍﻟﻀﺭﺍﺌﺏ ﻓﻲ ﺍﻻﺴﻭﺍﻕ ﺨﻼل ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻓﻲ ﺍﻭﺭﻭﺒﺎ ,ﺒﻴﻨﻤﺎ ﺒﺩﺃ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺩﻥ ﻴﺠﺒﻲ ﺍﻟﻀﺭﺍﺌﺏ ﻋﻠﻰ ﺍﻻﺭﺍﻀﻲ ﻭﺍﻟﻤﺒﺎﻨﻲ ,ﻭﻜﺫﻟﻙ ﻀﺭﻴﺒﺔ ﺭﺅﻭﺱ ﻋﻠﻰ ﻜل ﻤﻭﺍﻁﻥ . ﻭﺼﺎﺭ ﺒﻌﺽ ﺍﻟﻤﺩﻥ ﺍﻻﻭﺭﻭﺒﻴﺔ ﻴﻔﺭﺽ ﻀﺭﻴﺒﺔ ﻋﻠﻰ ﺍﻻﺜﺭﻴﺎﺀ ﺍﻟﺫﻴﻥ ﻜﺎﻥ ﻴﺴﺘﻭﺠﺏ ﻋﻠﻴﻬﻡ ﺘﻘﺩﻴﺭ ﺩﺨﻭﻟﻬﻡ ﺒﺄﻨﻔﺴﻬﻡ ﻭﻫﻡ ﻴﻘﺴﻤﻭﻥ ﺍﻤﺎﻡ ﻤﺠﻠﺱ ﺍﻟﻤﺩﻴﻨﺔ .ﻭﻤﻨﺫ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ,ﻜﺎﻨﺕ ﺍﻟﻀﺭﺍﺌﺏ ﺘﻔﺭﺽ ﻋﻠﻰ ﺍﻟﺴﻠﻊ ﺍﻟﻜﻤﺎﻟﻴﺔ ,ﻋﻠﻰ ﺍﺴﺎﺱ ﺍﻥ ﻤﻥ ﻴﺴﺘﻁﻴﻊ ﺸﺭﺍﺀﻫﺎ ﻴﻤﻜﻨﻪ ﺍﻥ ﻴﺩﻓﻊ ﻀﺭﻴﺒﺔ ﻓﻭﻕ ﺫﻟﻙ ﻟﻠﺤﻜﻭﻤﺔ ﻟﺘﻤﻴﺯﻩ .ﻭﻤﻥ ﺍﻤﺜﻠﺔ ﺘﻠﻙ ﺍﻟﺴﻠﻊ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻟﺸﺒﺎﺒﻴﻙ ﻭﺍﻟﻤﺩﺍﻓﺊ ﻭﻤﺴﺎﺤﻴﻕ ﺍﻟﺸﻌﺭ .ﻓﻘﺩ ﻓﺭﻀﺕ ﺍﻟﻀﺭﺍﺌﺏ ﻋﻠﻰ ﺍﻟﺸﺒﺎﺒﻴﻙ ﻓﻲ ﺒﺭﻴﻁﺎﻨﻴﺎ ﺒﻴﻥ ﻋﺎﻤﻲ 1692ﻭ 1851ﻡ ﻋﻠﻰ ﺍﻟﻤﻨﺎﺯل ﺍﻟﺘﻲ ﺒﻬﺎ ﺴﺒﻌﺔ ﺸﺒﺎﺒﻴﻙ ﺍﻭ ﺍﻜﺜﺭ .ﺍﻤﺎ ﻀﺭﻴﺒﺔ ﺍﻟﻤﺩﻓﺄﺓ ﻓﻘﺩ ﻓﺭﻀﺕ ﺒﻴﻥ ﻋﺎﻤﻲ 1662ﻭ 1689ﻡ ﺒﻴﻨﻤﺎ ﺃﻋﻔﻲ ﺍﻟﻔﻘﺭﺍﺀ .ﻭﻓﺭﻀﺕ ﻀﺭﻴﺒﺔ ﻤﺴﺤﻭﻕ ﺍﻟﺸﻌﺭ ﻓﻲ ﺒﺭﻴﻁﺎﻨﻴﺎ ﺒﻴﻥ ﻋﺎﻤﻲ 1795ﻭ 1869ﻡ . ﻭﻗﺩ ﺃﺴﻬﻡ ﻓﺭﺽ ﺍﻟﻀﺭﺍﺌﺏ ﻏﻴﺭ ﺍﻟﻌﺎﺩﻟﺔ ﻓﻲ ﻗﻴﺎﻡ ﺍﻟﺜﻭﺭﺍﺕ ﻭﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﻤﺩﻨﻴﺔ .ﻓﻀﺭﻴﺒﺔ ﺍﻟﺴﻔﻥ ﺍﻟﺘﻲ ﻓﺭﻀﺕ ﻓﻲ ﺍﻻﺼل ﻋﻠﻰ ﺍﻟﻤﻭﺍﻨﺊ ﺍﻟﺒﺤﺭﻴﺔ ,ﻭﺴﻌﻬﺎ ﺍﻟﻤﻠﻙ ﺘﺸﺎﺭﻟﺯ ﺍﻻﻭل ﻋﺎﻡ 1635ﻡ ﻟﺘﺸﻤل ﺍﻟﻤﺩﻥ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻓﻲ ﺒﺭﻴﻁﺎﻨﻴﺎ ﻓﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺘﻐﻴﻴﺭ ﻋﻨﺼﺭﹰﺍ ﻤﺴﺎﻫﻤ ﹰﺎ ﻓﻲ ﺍﻟﺤﺭﺏ ﺍﻻﻫﻠﻴﺔ )1651 – 1642ﻡ ( .ﻭﻤﻥ ﺠﻬﺘﻬﺎ ﺍﻋﺘﺭﻀﺕ ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻻﻤﺭﻴﻜﻴﺔ ﻋﻠﻰ ﺩﻓﻊ ﺍﻟﻀﺭﺍﺌﺏ ﺍﻟﻰ ﺒﺭﻴﻁﺎﻨﻴﺎ ﻓﻲ ﻅل ﻗﺎﻨﻭﻥ ﻀﺭﻴﺒﺔ ﺭﺴﻡ ﺍﻟﺩﻤﻐﺔ ﻟﻌﺎﻡ 1765ﻡ .ﻭﺘﺒﻨﻰ ﺍﻟﻤﺤﺘﺠﻭﻥ ﺸﻌﺎﺭ ﻻ ﻀﺭﺍﺌﺏ ﺒﺩﻭﻥ ﺘﻤﺜﻴل ,ﻭﺘﻤﻜﻨﻭﺍ ﻤﻥ ﺇﻟﻐﺎﺀ ﺍﻟﻘﺎﻨﻭﻥ ﻓﻲ ﻋﺎﻡ 1766ﻡ .ﺃﻤﺎ ﻓﻲ ﻓﺭﻨﺴﺎ ,ﻓﺈﻥ ﺍﻻﻋﺒﺎﺀ ﺍﻟﻀﺭﻴﺒﻴﺔ ﺍﻟﺜﻘﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻔﻘﺭﺍﺀ ﻗﺎﺩﺕ ﺍﻟﻰ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻋﺎﻡ 1789ﻡ . . CHARLES AUGUSTUS BRIGGS, History of the Study of Theology. NEW YORK: CHARLES 247 SCRIBNER,S SONS, 1916.(2 volume). ﺃﻤﻭﺍل ﺍﻻﺭﺍﻤل ﻭﺍﻷﻴﺘﺎﻡ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﺤﻭ ﺍﺍﻟﻤﺨﺠل ,ﻭﺃﺨﻴﺭﹰﺍ ﺍﻟﺘﺭﺍﺠﻊ ﻋﻥ ﺃﻱ ﺨﻁﺄ ﻓﻲ ﻫﺫﻩ ﺍﻟﺒﻨﻭﺩ ﺇﺫ ﺃﻴﺩﺕ ﻟﻨﺎ ﺃﻴﹰﺎ ﻤﻥ ﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﺒﻁﻼﻨﻪ).(248 ﻓﻲ ﺍﻟﻭﺍﻗﻊ ,ﻁﺭﺃﺕ ﺘﺒﺩﻻﺕ ﺠﺫﺭﻴﺔ ﻋﻠﻰ ﻤﻭﺍﻗﻑ ﻟﻭﺜﺭ ,ﻓﻤﻥ ﺩﺍﻋﻴﺔ ﺜﻭﺭﻱ ﺍﻟﻰ ﺩﺍﻋﻴﺔ ﺇﺼﻼﺤﻲ ﻼ ﻟﺘﺤﻘﻴﻕ ﻤﻁﺎﻟﺏ ﺍﻟﻔﻼﺤﻴﻥ ,ﻓﻘﺩ ﺘﻤﺜل ﻤﻭﻗﻑ ﻟﻭﺜﺭ ﺒﻜﺘﻴـﺏ ﺜﻡ ﺇﻟﻰ ﻤﻌﺎﺭﺽ ﻷﺴﺘﺨﺩﺍﻡ ﺍﻟﻌﻨﻑ ﺴﺒﻴ ﹰ ﻨﺸﺭ ﻓﻲ ﺇﺒﺭﻴل ﻋﺎﻡ 1525ﻡ ,ﻭﻋﻨﻭﺍﻨﻪ " :ﺘﻨﺒﻴﻪ ﺍﻟﻰ ﺍﻟﺴﻼﻡ" ﻭﻓﻴﻪ ﻴﺜﻨﻲ ﻋﻠﻰ ﻋـﺭﺽ ﺍﻟﻔﻼﺤـﻴﻥ ﺍﻟﺨﻀﻭﻉ ﻷﻱ ﻗﺼﺎﺹ ,ﻴﻨﺹ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ,ﻭﻓﻴﻪ ﺩﻓﺎﻉ ﻀﺩ ﺍﻟﺘﻬﻡ ﺍﻟﻤﻭﺠﻬﺔ ﺇﻟﻴـﻪ ﺒﺄﻨـﻪ ﺃﺸﻌل ﻨﺎﺭ ﺍﻟﺜﻭﺭﺓ ﻓﺄﻨﻜﺭ ﻤﺴﺅﻭﻟﻴﺘﻪ ﻋﻨﻬﺎ ,ﻓﻘﺎل " :ﺍﻨﻪ ﻜﺎﻥ ﻴﺤﺙ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺨﻀﻭﻉ ﻟﻠـﺴﻠﻁﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻟﻜﻨﻪ ﻟﻡ ﻴﺴﺤﺏ ﻨﻘﺩﻩ ﻟﻠﻁﺒﻘﺔ ﺍﻟﺤﺎﻜﻤﺔ .ﻭﺃﻥ ﺍﻻﺼﻼﺤﻴﺔ ﻓﻲ ﻓﻜﺭﻩ ﺘﺴﺘﻤﺩ ﻤﺒﺎﺩﺌﻬﺎ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ,ﺜﻡ ﺘﻭﺠﻪ ﺒﺎﻟﻨﺼﺢ ﺍﻟﻰ ﺍﻷﻤﺭﺍﺀ ﻭﺍﻟﺴﺎﺩﺓ ﺍﻹﻗﻁﺎﻋﻴﻴﻥ ﻟﻜﻲ ﻴﻌﺘﺭﻓﻭﺍ ﺒﻌﺩﺍﻟﺔ ﻜﺜﻴﺭ ﻤﻥ ﺒﻨـﻭﺩ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻻﺜﻨﻰ ﻋﺸﺭ ,ﻭﺤﺜﻬﻡ ﺍﻟﻰ ﺍﺘﺒﺎﻉ ﺴﻴﺎﺴﺔ ﺘﺘﺴﻡ ﺒﺎﻟﺭﺃﻓﺔ ,ﻓﻲ ﻭﻗﺕ ﺘﻭﺴل ﻓﻴﻪ ﺍﻟﻰ ﺍﻟﻔﻼﺤـﻴﻥ ﻜﻲ ﻴﺠﻤﺤﻭﺍ ﻤﻥ ﺇﺴﺘﺨﺩﺍﻡ ﺍﻟﻌﻨﻑ ﻭﻋﻥ ﺍﻻﻨﺘﻘﺎﻡ ,ﻷﻥ ﺍﻟﻌﻨﻑ ﺴﻴﺠﻌل ﺍﻟﻔﻼﺤﻴﻥ ﻓﻲ ﻭﻀﻊ ﺃﺴﻭﺃ ﻤﻤﺎ ﻜﺎﻨﻭﺍ ﻋﻠﻴﻪ ﻤﻥ ﻗﺒل ,ﻭﺘﻨﺒﺄ ﺒﺄﻥ ﺃﻱ ﺜﻭﺭﺓ ﺴﻭﻑ ﺘﺼِﻡ ﺒﺎﻟﻌﺎﺭ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ,ﻭﺃﻨﻪ ﺴﻭﻑ ﻴﻼﻡ ﻋﻠﻰ ﻜل ﺸﻲﺀ ,ﻷﻥ ﺤﺭﻴﺔ ﺍﻷﻨﺴﺎﻥ ﺍﻟﻤﺴﻴﺤﻲ ﻫﻲ ﺤﺭﻴﺔ ﺭﻭﺤﻴﺔ ﻻ ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﺍﻟﻌﺒﻭﺩﻴـﺔ ﻭﻻ ﺍﻟﺭﻕ )(249 . ﻓﻲ ﺤﻴﻥ ﺍﺘﺨﺫ ﻤﻴﻼﻨﻜﺘﻭﻥ ﻤﻭﻗﻔﹰﺎ ﺴﻠﺒﻴﹰﺎ ﻤﻥ ﻤﻁﺎﻟﺏ ﺍﻟﻔﻼﺤﻴﻥ ﻓﻘﺎل " :ﺇﻥ ﺍﻟﻔﻼﺤﻴﻥ – ﻤـﺫﻨﺒﻭﻥ – ﻭﻫﻭ ﻴﺩﻋﻭ ﻀﺩﻫﻡ ﺠﻤﻴﻊ ﺍﻟﺸﺭﺍﺌﻊ ﺍﻹﻟﻬﻴﺔ ﻭﺍﻟﺒﺸﺭﻴﺔ ...ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻤﻌﺎﻤﻠﺔ ﺍﻟﻠﻴﻨﺔ ﻻ ﺘﻔﻴﺩ ,ﻓﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻭﻻﺓ ﺃﻥ ﻴﻠﻘﻭﺍ ﺍﻟﻘﺒﺽ ﻋﻠﻴﻬﻡ ﻜﺄﻨﻬﻡ ﻟﺼﻭﺹ ﻭﻗﺘﻠﺔ ....ﻭﻟﻜﻥ ﻓﻠﻴﺘﺸﻔﻘﻭﺍ ﻋﻠﻰ ﺍﻟﻴﺘﺎﻤﻰ ﻋﻨﺩﻤﺎ ﻴﺼﻠﻭﻥ ﺍﻟﻰ ﺍﻟﻘﺘل " .ﺃﻤﺎ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﺠﻤﻴﻌ ﹰﺎ ﻜﻤﺎ ﻨﺹ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻨﺩ ﺍﻟﺜﺎﻟﺙ ﻤﻥ ﻤﺒﺎﺩﺉ ﺍﻟﺜﻭﺭﺓ ,ﻓﺄﻤﺭ ﻤﺴﺘﺤﻴل ﻷﻥ ﻤﻤﻠﻜﺔ ﺩﻨﻴﻭﻴﺔ ﻻ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﻘﻑ ﻋﻠﻰ ﻗﺩﻤﻴﻬﺎ ﻤﺎ ﻟﻡ ﺘﻜـﻥ ﻫﻨـﺎﻙ ﺩﺭﺠـﺎﺕ . Henry H. Hart, Marco Polo: Veneetian Adventurer, -Universit of Oklahona Press, 1967P86 Thirty Years, War- Casualties and disease". –available in 20 January 2009 248 . 249 at:(http://www.experincefestival.com/a/Thirty_Years_War/id/385103 ﻤﺘﻔﺎﻭﺘﺔ ﺒﻴﻥ ﺍﻻﺸﺨﺎﺹ ﺒﺤﻴﺙ ﻴﻜﻭﻥ ﺍﻟﺒﻌﺽ ﻤﻨﻬﻡ ﺃﺤﺭﺍﺭﹰﺍ ﻭﺍﻟﺒﻌﺽ ﻤﺴﺠﻭﻨﻴﻥ ﻭﺍﻟـﺒﻌﺽ ﺴـﺎﺩﺓ ﻭﺍﻵﺨﺭﻭﻥ ﺭﻋﺎﻴﺎ )(250 . ﺃﻤﺎ ﺤل ﺍﻟﻤﺸﻜﻼﺕ ﻓﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻘﻕ ﻤﻥ ﺨﻼل ﺘﺒﻨﻲ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻰ ﺍﻟﺤل ﺍﻟﻭﺴﻁ ﻟﺤـﺴﻡ ﺠﻤﻴـﻊ ﺍﻻﻤﻭﺭ ﺒﻁﺭﻴﻘﺔ ﻭﺩﻴﺔ ﺒﻤﺸﺎﺭﻜﺔ ﺒﻌﺽ ﺍﻷﺸﺭﺍﻑ ﻭﺍﻟﻜﻭﻨﺘﺎﺕ ﻭﺍﻟﻠﻭﺭﺩﺍﺕ ,ﻭﻟﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍﻟﻐﺭﺽ ﻓﻘﺩ ﻼ ﻋـﻥ ﻁﻐﻴـﺎﻨﻬﻡ ﺘﻭﺠﻪ ﻟﻭﺜﺭ ﺍﻟﻰ ﺍﻟﺴﺎﺩﺓ ﺍﻟﺤﻜﺎﻡ ﺒﺎﻟﺩﻋﻭﺓ ﻟﻠﺘﺨﻠﻲ ﻋﻥ ﻋﻨـﺎﺩﻫﻡ ﻭﺃﻥ ﻴﻘﻠﻌـﻭﺍ ﻗﻠـﻴ ﹰ ﻭﺍﻀﻁﻬﺎﺩﻫﻡ ﺤﺘﻰ ﻴﺘﻨﻔﺱ ﺍﻟﻔﻘﺭﺍﺀ ﻭﻴﺠﺩﻭﺍ ﻤﺘﺴﻌﹰﺎ ﻟﻠﻌﻴﺵ ,ﻭﻜﺎﻥ ﻗﺩ ﺤﺫﺭ ﺍﻵﻤﺭﺍﺀ ﻟﻴﺤﺭﺼﻭﺍ ﻤـﻥ ﺍﻵﺜﺎﺭ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﺴﻭﺀ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﻋﻤﻭﻡ ﺍﻟﻨﺎﺱ ,ﻓﻘﺎل ﻤﺨﺎﻁﺒﹰﺎ ﺍﻷﻤﺭﺍﺀ ﻭﺍﻷﺴﺎﻗﻔﺔ " :ﺇﻨﻜﻡ ﺃﻨـﺘﻡ ﻋﻠﺔ ﻫﺫﺍ ﺍﻟﻌﺼﻴﺎﻥ ﻓﺈﻥ ﺼﺭﺍﺨﻜﻡ ﻀﺩ ﺍﻻﻨﺠﻴل ﻭﻅﻠﻤﻜﻡ ﺍﻷﺜﻴﻡ ﻟﻠﻔﻘﺭﺍﺀ ﻫﻤﺎ ﺍﻟﻠﺫﺍﻥ ﺃﻭﻗﻌﺎ ﺍﻟﺸﻌﺏ ﻓﻲ ﺍﻟﻴﺎﹰﺱ ,ﻓﻠﻴﺱ ﺍﻟﻔﻼﺤﻭﻥ ﻴﺎ ﺴﺎﺩﺘﻲ ﺍﻻﻋﺯﺍﺀ ﻫﻡ ﺍﻟﺫﻴﻥ ﻴﻘﻭﻤﻭﻥ ﻀﺩﻜﻡ ,ﺒل ﺍﷲ ﻨﻔﺴﻪ ﻫﻭ ﺍﻟﺫﻱ ﻴﻘﺎﻭﻡ ﺠﻨﻭﻨﻜﻡ ,ﻭﺃﻨﻤﺎ ﺍﻟﻔﻼﺤﻭﻥ ﺒﻴﺩﻩ ﺁﻟﺔ ﻹﺫﻻﻟﻜﻡ " )(251 . ﻓﻲ ﺍﻟﻤﻘﺎﺒل ﻋﻠﻰ ﺍﻟﻔﻼﺤﻴﻥ ﺃﻥ ﻴﻌﻤﻠﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻭﻴﺘﺨﻠﻭﺍ ﻋﻥ ﺒﻌﺽ ﺍﻟﻤﻁﺎﻟﺏ ﺍﻟﺘﻲ ﺭﺘﻔﻊ ﻋﻥ ﻤﺴﺘﻭﻯ ﻓﻬﻤﻬﻡ ﻭﺇﺩﺭﺍﻜﻬﻡ ,ﻭﺭﺃﻯ ﺃﻨﻪ ﻷﺠل ﺘﻘﻭﻴﺔ ﺍﻹﺼﻼﺡ ﻻ ﺒﺩ ﻤﻥ ﺘﻬﺫﻴﺏ ﺍﻟﻔﺘﻴﺎﻥ ﻭﺘﺤﺴﻴﻥ ﺍﻟﻤـﺩﺍﺭﺱ ﻭﺇﺫﺍﻋﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻀﺭﻭﺭﻴﺔ ﻟﺩﺭﺱ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻘﺩﺴﺔ ﺒﺘﻌﻤﻕ ﻓﻲ ﻜل ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺴﻴﺤﻲ ,ﻭﻤﺜـل ﻫـﺫﻩ ﺍﻟﻤﻭﺍﻗﻑ ﻭﻤﺎ ﺴﻴﻠﻴﻬﺎ ﺘﻔﺴﺭ ﻤﺩﻯ ﻗﺭﺏ ﻟﻭﺜﺭ ﻤﻥ ﺍﻻﻤﺭﺍﺀ ﻭﺍﺒﺘﻌﺎﺩﻩ ﻋﻥ ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﺫﻴﻥ ﻁﺎﻟﻤﺎ ﻭﻗـﻑ ﺇﻟﻰ ﺠﺎﻨﺒﻬﻡ ,ﻭﻤﺤﺎﻭﻟﺔ ﺘﻜﺭﻴﺴﻪ ﻟﺴﻠﻁﺔ ﺍﻟﺤﻜﺎﻡ ﻭﻋﺩﻡ ﺍﻹﻁﺎﺤﺔ ﺒﻬﻡ ,ﺜﻡ ﺩﻋﻭﺓ ﺍﻟﻔﻼﺤﻴﻥ ﻟﻠﺨـﻀﻭﻉ )(252 ﻭﺍﻻﻤﺘﺜﺎل ﻟﺴﻠﻁﺔ ﺍﻷﻤﺭﺍﺀ ,ﻨﺎﻋﺘ ﹰﺎ ﺇﻴﺎﻫﻡ ﺒﺎﻟﻘﺼﻭﺭ ﻭﺍﻟﺴﻠﺒﻴﺔ ,ﻭﻏﻴﺎﺏ ﺍﻟﻭﻋﻲ ﺍﻟﺼﺤﻴﺢ ﻟﺩﻴﻬﻡ . ﻭﺒﻨﺎ ﺀ ﻋﻠﻴﻪ ﻓﻘﺩ ﺭﻓﺽ ﻓﻲ ﺍﻟﺒﺩﺀ ﺍﻟﻌﺼﻴﺎﻥ ﻭﺘﻭﺠﻪ ﺍﻟﻰ ﻤﺨﺎﻁﺒﺔ ﺍﻟﻔﻼﺤﻴﻥ ﺒﺎﻟﻤﻭﺍﻋﻅ ﺍﻟﻨـﺼﻭﺤﺔ ﻟﻌﻠﻬﺎ ﺘﺴﻜﻥ ﻋﻘﻭﻟﻬﻡ ﺍﻟﻤﻀﻁﺭﺒﺔ ﻓﻘﺎل " :ﺇﻥ ﺍﻟﻌﺼﻴﺎﻥ ﻻ ﻴﺤﺩﺙ ﺍﻟﺘﺤﺴﻴﻥ ﺍﻟـﺫﻱ ﻨﺭﻏﺒـﻪ ﻭﻫـﻭ ﻤﺸﺠﻭﺏ ﻤﻥ ﺍﷲ " .ﺜﻡ ﺘﺠﺫﹶﺭ ﻤﻭﻗﻑ ﻟﻭﺜﺭ ﺍﻟﻤﻌﺎﺭﺽ ﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﻌﻨﻴﻔﺔ ,ﻓﻔﻲ ﻤﻨﺘﺼﻑ . 250ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﻴﺴﺭﺓ /ﺇﺸﺭﺍﻑ ﻤﺤﻤﺩ ﺸﻔﻴﻕ ﻏﺭﺒﺎل – .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﺩﺍﺭ ﺍﻟﻘﻭﻤﻴﺔ ﺍﻟﻨﺸﺭ .1959 ، 251 .ﻤﻴﺭل ﺩﻭﺒﻴﻨﻴﺎﻩ ,ﺘﺎﺭﻴﺦ ﺍﻻﺼﻼﺡ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ /ﺘﺭﺠﻤﺔ ﺍﻟﺸﻴﺦ ﺍﺒﺭﺍﻫﻴﻡ ﺍﻟﺤﻭﺭﺍﻨﻲ – ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ – ﺒﻴﺭﻭﺕ : ﻤﻨﺸﻭﺭﺍﺕ ﻤﻜﺘﺒﺔ ﺍﻟﻤﺸﻌل ﺒﺈﺸﺭﺍﻑ ﺭﺍﺒﻁﺔ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻻﻨﺠﻴﻠﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻕ ﺍﻻﻭﺴﻁ , 1878 ,ﺹ . 66 . 252ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺤﺭﺓ ﻭﻴﻜﻴﺒﻴﺩﻴﺎ (www.wikipedia.org) : ﻤﺎﻴﻭ 1525ﻡ .ﻭﻀﻊ ﻜﺘﻴﺒﹰﺎ ﻋﻨﻭﺍﻨﻪ " :ﻤﻌﺎﺭﻀﺔ ﻟﺠﻤﻭﻉ ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﺒﺎﻟـﺴﻠﺏ ﻭﺍﻟﻘﺘـل " ﻴﻨﺘﻘﺩ ﻓﻴﻪ ﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﺫﻴﻥ ﻭﻋﺩﻭﺍ ﺃﻥ ﻴﺴﻠﻜﻭﺍ ﺍﻟﻁﺭﻴﻕ ﺍﻟﻤـﺴﺘﻘﻴﻡ ﻭﺃﻥ ﻴﺘﻌﻠﻤـﻭﺍ ,ﻟﻜـﻨﻬﻡ ﺘﺼﺭﻓﻭﺍ ﻜﺎﻟﻜﻼﺏ ﺍﻟﻤﺴﻌﻭﺭﺓ ﻓﻨﻬﺒﻭﺍ ﻭﺴﻠﺒﻭﺍ ...ﻓﻴﺠﺏ ﻭﻀﻊ ﺨﻁﺎﻴﺎﻫﻡ ﺃﻤﺎﻡ ﺃﻋﻴﻨﻬﻡ ﻭﻋﻠﻰ ﺍﻟﺤﻜـﺎﻡ ﺃﻥ ﻴﺘﻌﻠﻤﻭﺍ ﻜﻴﻑ ﻴﺴﻭﺴﻭﻥ ﺃﻨﻔﺴﻬﻡ )(253 . ﻭﻜﺎﻥ ﻟﻭﺜﺭ ﻴﺠﺯﻡ ﺒﺄﻤﻜﺎﻥ ﺘﺤﻘﻴﻕ ﺍﻹﺼﻼﺡ ﺩﻭﻥ ﺍﻟﻠﺠﻭﺀ ﺍﻟﻰ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻤﺴﻠﺤﺔ ,ﻷﻥ ﺍﻟﺜﻭﺭﺓ ﺘـﺄﺘﻲ ﻤﻌﻬﺎ ﺒﺄﺭﺽ ﻤﻠﻴﺌﺔ ﺒﺎﻟﻘﺘل ﻭﺴﻔﻙ ﺍﻟﺩﻤﺎﺀ ,ﻭﺘﺭﻤل ﺍﻟﻨﺴﺎﺀ ﻭﺘﻴﺘﻡ ﺍﻻﻁﻔﺎل ,ﻭﺘﻘﻠﺏ ﻜل ﺸﻲﺀ ﺭﺃﺴـﹰﺎ ﻋﻠﻰ ﻋﻘﺏ ,ﻓﻴﺨﺎﻁﺏ ﺍﻟﻔﻼﺤﻴﻥ " :ﻀﻌﻭﺍ ﻨﺼﺏ ﺃﻋﻴﻨﻜﻡ ﺍﻨﻪ ﻻ ﺸﻲﺀ ﺃﻜﺜﺭ ﻓﺘﻜﹰﺎ ﺃﻭ ﻀﺭﺭﹰﺍ ﺃﻭ ﺨﺒﺜﹰﺎ ﻤﻥ ﺍﻟﺜﻭﺭﺓ ") ,(254ﻭﻟﻌل ﺃﺼﻭل ﻤﻭﻗﻑ ﻟﻭﺜﺭ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﺤﺩﺍﺙ ﻭﺭﺩ ﺫﻜﺭﻫﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘـﺩﺱ ﻟﺘﺒﺭﻴﺭ ﺇﺩﺍﻨﺘﻪ ﻟﻠﻌﻨﻑ ﻭﻀﺭﻭﺭﺓ ﺍﻟﺘﺴﺎﻤﺢ ,ﻤﺜﻠﻤﺎ ﺘﺼﺭﻑ " ﺍﻟﻤﺴﻴﺢ " ﻴﻭﻡ ﺸﻬﺭ ﺃﺤﺩ ﺘﻼﻤﻴﺫﺘﻪ ﺍﻟﺴﻴﻑ ﻭﻗﻁﻊ ﺃﺫﻥ ﺍﺤﺩ ﺍﻟﻤﻜﻠﹼﻔﻴﻥ ﺒﺎﻟﻘﺒﺽ ﻋﻠﻴﻪ ﻓﻭﺒﺨﻪ ﺭﺍﺠﻴﹰﺎ ﻟﻪ ﺍﻟﻤﻐﻔﺭﺓ ﻭﺃﻋﺎﺩ ﺃﺫﻨﻪ ﺍﻟﻰ ﺭﺃﺴﻪ ,ﺇﻴﻤﺎﻨﹰﺎ ﻤﻨﻪ ﺒﺄﻥ ﻤﺎ ﻴﺅﺨﺫ ﺒﺎﻟﺴﻴﻑ ﺒﺎﻟﺴﻴﻑ ﻴﺅﺨﺫ . ﺇﻥ ﻜﺜﻴﺭﻴﻥ ﻤﻥ ﺍﻟﺫﻴﻥ ﻗﺎﻤﻭﺍ ﺒﺘﺤﻠﻴل ﻫﺫﻩ ﺍﻟﺤﻭﺍﺩﺙ ﺩﻫﺸﻭﺍ ﻤﻥ ﻤﻭﻗﻑ ﻟﻭﺜﺭ ﺇﺯﺍﺀ ﺍﻟﻔﻼﺤﻴﻥ ﻋﻨـﺩﻤﺎ ﻗﺎل ﻟﻸﻤﺭﺍﺀ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺤﺎﺭﺒﻭﻥ ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﻲ ﺴﺠﻠﻬﺎ ﻟﻪ ﺍﻟﺘﺎﺭﻴﺦ " ﻗﺎﺘﻠﻭﺍ ﻫﺅﻻﺀ ﺍﻟﻔﻼﺤﻴﻥ ﻜﻜﻼﺏ ﻤﺴﻌﻭﺭﺓ ") .(255ﺇﻥ ﻫﺫﺍ ﺍﻟﺭﺠل ﻟﻡ ﻴﺩﺍﻓﻊ ﻗﻁ ﻋﻥ ﺍﻹﻫﺎﻨﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﻭﺠﻬـﺕ ﺇﻟﻴـﺔ ﻭﺍﻟﺫﻱ ﺤﺎﻭل ﻓﻲ ﻜل ﺍﻟﻅﺭﻭﻑ ﺍﻟﺘﻲ ﻤﺭ ﺒﻬﺎ ﺃﻥ ﻴﺴﺘﻌﻤل ﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﺼﺒﺭ ﻭﺍﻟﻠﻁﻑ ﻭﻜﻴﻑ ﻴﻤﻜﻥ ﺃﻥ ﻴﺄﻤﺭ ﺍﻷﻤﺭﺍﺀ ﺒﺄﻥ ﻴﻘﺎﺘﻠﻭﺍ ﺍﻟﻔﻼﺤﻴﻥ ﻜﻜﻼﺏ ﻤﺴﻌﻭﺭﺓ !! ﻭﺴﺘﻅل ﺍﻟﺠﻤﻠﺔ ﺒﻼ ﺠﺩﺍل ﻨﻘﻁﺔ ﺴﻭﺩﺍﺀ ﻓﻲ 253 .ﺴﺎﻤﻲ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ,ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ " ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ) ﻟﻭﺜﺭ ,ﺯﻭﻨﺠﻠﻲ ,ﻜﺎﻟﻔﻥ ( " ﺩﻨﻴﺎ ﺍﻟﺭﺃﻱ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ , 2006ﺹ 65ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ . ( http:/pulpit.alwatanvoice.com/content-35520.html) : The Catholic Encyclopedia: J. Loughlin, "Pope Paul IV." ,-New York: Robert Appleton . 254 Company. Retrieved March 20, 2009 from New Advent: ( http://www.newadvent.org/cathen/11581a.htm . 255ﻤﻭﻗﻊ ﻤﺠﻤﻊ ﺘﺭﻨﺕ ﻋﻠﻰ ﺸﺒﻜﺔ ﺍﻹﻨﺘﺭﻨﺕ (http://www.thecounciloftrent.com/index.htm) : ﻻ ﻜﻬﺫﺍ ﻴﻌﺩ ﻋﺜـﺭﺓ ﻟـﻴﺱ ﺘﺎﺭﻴﺦ ﻫﺫﺍ ﺍﻟﺭﺠل ﺍﻟﻌﻅﻴﻡ .ﻜﻤﺎ ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ ﺠﺭﻨﺭ ) (Greinerﺃﻥ ﻗﻭ ﹰ ﻓﻘﻁ ﻹﻨﺴﺎﻥ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ﺒل ﺤﺘﻰ ﻹﻨﺴﺎﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ )(256 . ﺍﺴﺘﻬﺠﻥ ﺍﻟﻔﻼﺤﻭﻥ ﻤﻭﻗﻑ ﻟﻭﺜﺭ ﻭﺃﺤﺯﻨﻬﻡ ﻫﺫﺍ ﺍﻟﺘﺤﻭل ﻭﻋﺩﻭﻩ ﺨﺎﺌﻨـ ﹰﺎ ﻭﺍﺴـﺘﻤﺭﻭﺍ ﻓـﻲ ﺍﻟﺜـﻭﺭﺓ ﻓﺼﻌﺩﻭﺍ ﻤﻥ ﻭﺘﻴﺭﺓ ﻨﺸﺎﻁﻬﻡ ﻓﻲ ﻭﺠﻪ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺯﻤﻨﻴﺔ ,ﻭﺍﻗﺘﺭﺤﻭﺍ ﺍﻟﻌﻤل ﻋﻠﻰ ﺘـﺼﻔﻴﺔ ﻻ ﺃﻤﻼﻙ ﺍﻟﻜﻨﻴﺴﺔ ﻟﻠﻭﻓﺎﺀ ﺒﺎﻟﺤﺎﺠﺎﺕ ﺍﻟﺩﻨﻴﻭﻴﺔ ,ﻭﺍﻟﻐﺎﺀ ﻜل ﺍﻟﺭﺴﻭﻡ ﻟﻠﻨﻘل ﻭﺍﻟﺭﺴـﻭﻡ ﺍﻟﺠﻤﺭﻜﻴـﺔ ,ﻭﺃ ﹼ ﻴﺴﺘﺨﺩﻡ ﻓﻲ ﻜل ﺃﻨﺤﺎﺀ ﺃﻭﺭﻭﺒﺎ ﺇﻻ ﻨﻭﻉ ﻭﺍﺤﺩ ﻤﻥ ﺍﻟﺴﻜﺔ ,ﻭﻨﻅﺎﻡ ﻭﺍﺤﺩ ﻤﻥ ﺍﻻﻭﺯﺍﻥ ﻭﺍﻟﻤﻜﺎﻴﻴل )(257 . ﻭﻓﻲ ﺭﺒﻴﻊ ﻋﺎﻡ 1525ﻡ ﺍﺸﺘﻌﻠﺕ ﺍﻟﺜﻭﺭﺓ ﻭﺘﻡ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻻﺩﺍﺭﻴﺔ ﻭﻁﺭﺩ ﺍﻟﻘﺴﺎﻭﺴﺔ ﻤﻥ ﺒﻌﺽ ﺍﻟﻜﺎﺘﺩﺭﺍﺌﻴﺎﺕ ﻭﺘﺤﻁﻴﻡ ﺍﻟﺘﻤﺎﺜﻴل ﺍﻟﺩﻴﻨﻴﺔ ,ﻓﺘﺨﻠﹼﺕ ﺍﻟﻤﺩﻥ ﺍﻟﺨﺎﻀﻌﺔ ﻟﻠﺴﻴﺎﺩﺓ ﺍﻹﻗﻁﺎﻋﻴﺔ ﻋـﻥ ﻭﻻﺌﻬﺎ ﻟﻬﻡ ,ﻭﻨﺎﺩﺕ ﺍﻟﻤﺩﻥ ﺍﻟﺨﺎﻀﻌﺔ ﻟﻸﺴﺎﻗﻔﺔ ﺒﺈﻨﻬﺎﺀ ﺍﻤﺘﻴﺎﺯﺍﺕ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ,ﺍﻻﻤﺭ ﺍﻟﺫﻱ ﺤﺩﺍ ﺒﻌﺩﺩ ﻟﻴﺱ ﺒﻘﻠﻴل ﻤﻥ ﺍﻟﺴﺎﺩﺓ ﻭﺍﻷﺴﺎﻗﻔﺔ ﻭﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻤﻥ ﺍﻟﺭﺘﺏ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺫﻴﻥ ﻜـﺎﻨﻭﺍ ﻴﻤﻘﺘـﻭﻥ ﺍﻟـﺴﻠﻁﺔ ﺍﻟﻜﻬﻨﻭﺘﻴﺔ ﺍﻟﻰ ﺍﻻﻨﻀﻤﺎﻡ ﻟﻠﺜﻭﺭﺓ ﻓﻲ ﻭﻗﺕ ﺭﺤﺒﺕ ﻓﻴﻪ ﻤﻌﻅﻡ ﺍﻟﻤﺩﻥ ﻗﻠﺒﻴﹰﺎ ﺒﺜﻭﺭﺍﺕ ﺃﻫﺎﻟﻲ ﺍﻟﺭﻴﻑ )(258 . ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ,ﻟﻡ ﻴ ﹶﻘﺩﺭ ﻟﺜﻭﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﻨﺠﺎﺡ ﺃﻤﺎﻡ ﺯﺤﻑ ﺠﻴﻭﺵ ﺍﻟﺨﺼﻭﻡ ﺍﻟﺘﻲ ﺘﻔﻭﻗﻬﻡ ﻋـﺩﺩﹰﺍ ﻭﺘﻨﻅﻴﻤ ﹰﺎ ﻭﺘﺴﺎﻤﺤ ﹰﺎ ,ﻜﺫﻟﻙ ﻜﺎﻥ ﻤﻌﻅﻡ ﺍﻟﺭﺠﺎل ﻓﻲ ﻗﻭﺍﺕ ﺍﻟﺩﻭﻗﺎﺕ ﻤﻥ ﺍﻟﺠﻨﻭﺩ ﺍﻟﻤﺩﺭﺒﻴﻥ ﺒﻴﻨﻤﺎ ﻟﻡ ﻴﻜﻥ ﺍﻟﻔﻼﺤﻭﻥ ﻤﻨﻅﻤﻴﻥ ,ﻭﻟﻡ ﻴﻜﻥ ﺒﺤﻭﺯﺘﻬﻡ ﺇﻻ ﺍﻷﺴﻠﺤﺔ ﺍﻟﺒﺴﻴﻁﺔ ,ﺒﺎﻷﻀﺎﻓﺔ ﺍﻟﻰ ﺘﻔﺸﻲ ﺍﻻﻀـﻁﺭﺍﺏ 256 .ﺍﻟﻘﺱ ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ,ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺕ ﻟﻭﺜﺭ ﺤﻴﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ :ﺒﺤﺙ ﺘﺎﺭﻴﺨﻲ ﻋﻘﺎﺌﺩﻱ ﻻ ﻫﻭﺘﻲ – ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ : ﺍﻟﻘﺎﻫﺭﺓ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ , 2009ﻋﻠﻰ ﺍﻟﻤﻭﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻻﻭل ﻭﺍﻟﻭﺤﻴﺩ ﻋﻥ ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ : ) . (http://www.lutherinarabic.org 257 .ﺠﻭﺭﺝ ﻫﺎﺭﺏ ،ﺍﻟﻤﻭﺠﺯ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ /ﺘﻌﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻱ ﻁﺭﻴﺢ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﺅﺴﺴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ، .1993ص 78 . 258ﺭﻭﻻﻥ ﻤﻭﺴﻨﻴﻴﺔ ،ﺘﺎﺭﻴﺦ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻌﺎﻡ /ﺘﻌﺭﻴﺏ ﻴﻭﺴﻑ ﺃﺴﻌﺩ ﺩﺍﻏﺭ ﻭﻓﺭﻴﺩ ﻡ.ﺩﺍﻏﺭ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ) .1969 ،ﺍﻟﺠﺯﺀ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻘﺭﻨﺎﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ :ﺍﻟﺘﺤﻭل ﺍﻟﻔﻜﺭﻱ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﻁﺭﺃ ﻋﻠﻲ ﺍﻟﺒﺸﺭﻴﺔ ﻁﻠﻭﻉ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺴﻴﻁﺭﺓ ﺃﻭﺭﻭﺒﺎ( . ﻓﻲ ﺼﻔﻭﻓﻬﻡ ,ﻭﺃﻋﺩﻡ ) ﺒﻔﻴﻔﺭ( – ﺃﺤﺩ ﻗﺎﺩﺓ ﺍﻟﺜﻭﺭﺓ – ﻭﺒﺎﻗﻲ ﺍﻟﻘﻭﺍﺩ ,ﻭﺃﻋﻔﻲ ﻋﻥ ﺍﻟﺠﻨﻭﺩ ﻤﻘﺎﺒل ﺩﻓﻊ ﻓﺩﻴﺔ ,ﻭﺃﺼﺒﺢ ﻫﻭﺍﺀ ﺍﻟﻤﺩﻥ ﺘﺸﻴﻊ ﻓﻴﻪ ﺭﺍﺌﺤﺔ ﺍﻟﻤﻭﺕ ﻨﻅﺭﹰﺍ ﻟﺸﺩﺓ ﺁﻻﻑ ﺍﻟﻘﺘﻠـﻰ ,ﺒﻴﻨﻤـﺎ ﺃﺴـﺘﻤﺭﺕ ﺍﻟﺜﻭﺭﺓ ﻓﻲ ﺍﻟﻨﻤﺴﺎ ﻋﺎﻡ 1526ﻡ ﻟﻤﺩﺓ ﻋﺎﻡ ﺒﺯﻋﺎﻤﺔ ) ﻤﻴﻜﺎﺌﻴل ﺠﺎﺴﻤﺎﻴﺭ ( ﺍﻟﺫﻱ ﻗﺩﻡ ﺃﻋﻅﻡ ﺍﻟﺒـﺭﺍﻤﺞ ﺍﻟﺜﻭﺭﻴﺔ ﻀﺩ ﺍﻟﻜﻔﺭﺓ ﻤﻥ ﻏﻴﺭ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ )(259 . ﻟﻘﺩ ﻫﻠﻜﺕ ﺜﻭﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ ﺤﻴﺙ ﻫﻠﻙ ﻨﺤﻭ 130,000ﻤﻨﻬﻡ ﻭﺘﻡ ﺘﻨﻔﻴـﺫ ﺤﻜـﻡ ﺍﻻﻋـﺩﺍﻡ ﻓـﻲ 10,000ﺭﺠل ﺘﺤﺕ ﺤﻜﻡ ﺍﻟﺴﻭﺍﺒﻴﺔ ,ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺇﺨﻔﺎﻕ ﺍﻟﺜﻭﺭﺓ ,ﺇﻻ ﺃﻨﻬﺎ ﺘﺄﻟﻘـﺕ ﺒـﺄﻟﻭﺍﻥ ﻭﺃﻓﻜﺎﺭ ﺒﻼﺘﺴﺘﺎﻨﺘﻴﺔ) ,(260ﻭﺃﺼﺒﺤﺕ ﺍﻟﺘﻁﻠﻌﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺘﻐﻠﻑ ﺒﻌﺒﺎﺭﺍﺕ ﺃﻀﻔﻰ ﻋﻠﻴﻬﺎ ﻟﻭﺜﺭ ﻤﺴﺤﺔ ﻤﻥ ﺍﻟﻘﺩﺍﺴﺔ ,ﺃﻤﺎ ﺍﻟﺸﻴﻭﻋﻴﺔ ﻓﻠﻡ ﺘﻜﻥ ﺇﻻ ﻤﺠﺭﺩ ﻋﻭﺩﺓ ﺍﻟﻰ ﺍﻻﻨﺠﻴل .ﻭﺒﺎﻟﺭﻏﻡ ﻤـﻥ ﺇﺩﺍﻨـﺔ ﻟـﻭﺜﺭ ﻻﺴﺘﺨﺩﺍﻡ ﺃﺴﺎﻟﻴﺏ ﺍﻟﻌﻨﻑ ﻤﻥ ﺠﺎﻨﺏ ﺍﻟﻔﻼﺤﻴﻥ ,ﻓﺄﻥ ﺸﺎﺭل ﺍﻟﺨﺎﻤﺱ ﻴﻔﺴﺭ " ﺍﻟﺜﻭﺭﺓ " ﺒﺄﻨﻬﺎ " ﺤﺭﻜﺔ ﻟﻭﺜﺭﻴﺔ " ﺃﻤﺎ ﺍﻟﻤﺤﺎﻓﻅﻭﻥ ﻓﻘﺩ ﻨﻅﺭﻭﺍ ﺇﻟﻰ ﻨﺯﻉ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﻤﻠﻜﻴﺔ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﺒﻤﺜﺎﺒﺔ ﺃﻋﻤﺎل ﺜﻭﺭﻴﺔ ,ﻤﺜل ﻨﻬﺏ ﺍﻟﻔﻼﺤﻴﻥ ﻟﻸﺩﻴﺭﺓ ,ﻭﻓﻲ ﻫﺫﻩ ﺍﻻﺜﻨﺎﺀ ﺃُﻁﻠﻘﺕ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺴﺨﺭﻴﺔ ﻭﺍﻟﺘﻬﻜﻡ ﻭﺍﻟﺘﺼﻐﻴﺭ ﻋﻠﻰ ﻟﻭﺜﺭ . ﻓﻘﺩ ﻨﻌﺘﻪ ﺍﻟﺒﻌﺽ ﺒـ " ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻜﺫﺍﺏ " ﻭ " ﺍﻟﻤﻨﺎﻓﻕ ﺼﻨﻴﻌﺔ ﺍﻻﻤﺭﺍﺀ " ﻭﻅل ﺴﻨﻭﺍﺕ ﺒﻌﺩ ﺍﻟﺜﻭﺭﺓ ﻻ ﻴﺤﻅﻰ ﺒﺄﻱ ﺸﻌﺒﻴﺔ ﻓﻜﺘﺏ ﻴﻘﻭل " :ﻫﺎ ﻫﻡ ﺍﻟﺴﺎﺩﺓ ﻭﺍﻟﻘﺴﺎﻭﺴﺔ ﻭﺍﻟﻔﻼﺤﻭﻥ ﻴﺘﺠﻤﻌﻭﻥ ﻜﻠﻬﻡ ﻀـﺩﻱ ﻭﻴﺘﻭﻋﺩﻭﻨﻨﻲ ﺒﺎﻟﻤﻭﺕ " .ﻭﻗﺩ ﺃﻗﺴﻡ ﻤﻥ ﺒﻘﻲ ﻤﻥ ﺤﺯﺏ ) ﻤﻨﺴﺘﺭ( ﺒﺈﻋﺩﺍﻡ ﺤﻴﺎﺘﻪ ,ﺃﻤﺎ ﺍﻻﻤﺭﺍﺀ ﺍﻟﺫﻴﻥ ﻗﺩﺭ ﻟﻬﻡ ﺃﻥ ﻴﺤﻤﻭﻩ ﻓﻘﺩ ﺘﺭﻜﻭﻩ .ﻓﺸﺎﺭل ﺍﻟﺨﺎﻤﺱ ﻨﻔﺴﻪ ﻏﻘﺩ ﺒﺤﻘﻪ ﻤﺠﻤﻌ ﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻗﺎﺼﺩﹰﺍ ﻤﻥ ﻭﺭﺍﺌـﻪ ﺃﻥ ﻴﻀﺭﺏ ﺍﻹﺼﻼﺡ ﻀﺭﺒﺔ ﻤﻤﻴﺘﺔ .ﺘﻠﻙ ﺍﻟﺤﺭﻭﺏ ﺍﻟﺩﺍﺨﻠﻴﺔ ﺠﻌﻠﺘﻪ ﻴﺘﻨﻬﺩ ﻭﻴﺌﻥ ,ﻓﻜﻴﻑ ﻴﻘﺎﻭﻡ ﻜـل ﻫﺅﻻﺀ ﺍﻷﻋﺩﺍﺀ ﺍﻟﻜﺜﻴﺭﻴﻥ )(261 ؟ ﻼ ﻤﻥ ﺍﻻﻤﺭﺍﺀ ﻭﺍﻟﻔﻼﺤﻴﻥ ﻴﺴﺨﻁﻭﻥ ﻋﻠﻴﻪ , ﺇﻥ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﻭﺴﻁﻴﺔ ﻟﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻫﻲ ﺍﻟﺘﻲ ﺠﻌﻠﺕ ﻜ ﹰ ﻏﻴﺭ ﺍﻥ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﻤﺘﻁﺭﻓﺔ ﺍﻟﺘﻲ ﺘﻌﺭﺽ ﻟﻬﺎ ﻤﻥ ﺍﻟﻔﻼﺤﻴﻥ ﺠﻌﻠﺘﻪ ﻴﺘﺨﺫ ﺃﺸﺩ ﺍﻟﻤﻭﺍﻗﻑ ﺘﻁﺭﻓﹰﺎ ﻓـﻲ . 259ﻜﺭﻴﺕ ،ﺒﺭﻨﺘﻭﻥ ،ﻤﻨﺸﺄ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﺩ .ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻤﺭﺍﺩ– .ﺩﻤﺸﻕ :ﻤﻁﺒﻌﺔ ﻤﻔﻴﺩ ﺍﻟﺠﺩﻴﺩﺓ ،ﺩ .ﺕ . Charles de Tolnay, Michel-Ange, Flammarion, 1970 P55. 260 . 261ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﻤﺩﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ ﻓﺎﻴﺯﺓ ﺤﻜﻴﻡ ﺭﺯﻕ ﺍﷲ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﺸﻌﺏ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( . ﻤﻭﺍﺠﻬﺘﻬﻡ ,ﻓﻘﺩ ﺃﺠﺎﺯ ﻗﺘل ﺍﻟﻔﻼﺤﻴﻥ ﺍﻟﺜﺎﺌﺭﻴﻥ ﻭﺍﻨﻘﻠﺏ ﺇﻟﻰ ﺨﺼﻡ ﻟﻬﻡ ﻓﻲ 30ﻤﺎﻴﻭ ﻋـﺎﻡ 1525ﻡ , ﻜﻤﺎ ﺍﺠﺎﺯ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻻﻤﺭﺍﺀ ﻟﻠﻌﻨﻑ ,ﻓﻲ ﻤﻭﺍﺠﻬﺘﻬﻡ ﺒﻭﺼﻔﻬﻡ ﻴﻨﻔﺫﻭﻥ ﻤـﺸﻴﺌﺔ ﺍﷲ ﺤـﺴﺏ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻤﻘﺩﺱ ,ﺇﻥ ﻫﺫﺍ ﺍﻟﺘﺒﺭﻴﺭ ﻓﻲ ﺘﺄﻴﻴﺩﻩ ﻟﻠﺤﻜﺎﻡ ﻫﻭ ﺸﺒﻴﻪ ﺒﺎﻟﺘﺒﺭﻴﺭ ﻟﺜﻭﺭﺓ ﺍﻟﻔﻼﺤﻴﻥ ﻓﻲ ﻤﺭﺍﺤل ﻤﻌﻴﻨـﺔ ﻋﻨﺩﻤﺎ ﺃﻋﺘﺒﺭﻫﻡ ﻴﻨﻔﺫﻭﻥ ﻤﺸﻴﺌﺔ ﺍﷲ ﻓﻲ ﺤﺭﺒﻬﻡ ﻀﺩ ﺍﻷﻤﺭﺍﺀ )(262 . ﻭﻓﻲ ﺨﻁﺎﺏ ﻤﻔﺘﻭﺡ ﻀﺩ ﺍﻟﻔﻼﺤﻴﻥ ﻴﻘﻭل " :ﺇﻥ ﺍﻟﻔﻼﺤﻴﻥ ﻟﻡ ﻴﺼﻴﺨﻭﺍ ﺍﻟﺴﻤﻊ ,ﻓﻔﻲ ﺁﺫﺍﻨﻬﻡ ﻭﻗﺭ ﻭﻴﺠﺏ ﺃﻥ ﺘﻔﺘﺢ ﺒﻁﻠﻘﺎﺕ ﺍﻟﺭﺼﺎﺹ ﺤﺘﻰ ﺘﻘﻔﺯ ﺭﺅﻭﺴﻬﻡ ﻤﻥ ﻓﻭﻕ ﺃﻜﺘﺎﻓﻬﻡ ,ﺇﻥ ﻤﻥ ﻻ ﻴﺴﺘﻤﻊ ﺍﻟـﻰ ﻜﻠﻤﺔ ﺍﷲ ﻋﻨﺩﻤﺎ ﺘﺭﺘل ﺒﺭﻓﻕ ,ﻴﺠﺏ ﺃﻥ ﻴﺴﺘﻤﻊ ﺍﻟﻰ ﺍﻟﺠﻼﺩ ﻋﻨﺩﻤﺎ ﻴﺄﺘﻲ ﻭﻤﻌﻪ ﺍﻟﻔﺄﺱ ...ﻭﺃﻨﺘﻡ ﻴﺎ ﻤﻥ ﺘﺭﻓﻌﻭﻥ ﻋﻘﻴﺩﺘﻜﻡ ﻤﻁﺎﻟﺒﻴﻥ ﺒﺎﻟﺭﺤﻤﺔ ...ﻟﻤﺎﺫﺍ ﻟﻡ ﺘﺒﺩﻭﺍ ﺍﻟﺭﺤﻤﺔ ﻟﻸﻤﺭﺍﺀ ﻭﺍﻟﺴﺎﺩﺓ ﺍﻟـﺫﻴﻥ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻴﻘﻀﻭﺍ ﻋﻠﻴﻬﻡ ﻗﻀﺎ ﺀ ﻤﺒﺭﻤﹰﺎ ؟ " )(263 . ﺯﻭﻴﻨﺠﻠﻲ ﻗﺎﺌﺩ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺴﻭﻴﺴﺭﺍ ﺯﻭﻴﻨﺠﻠﻲ ﻫﻭﻟﺩﺭﻴﺘﺵ )1531 – 1484ﻡ ( ﺯﻋﻴﻡ ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ )(264 ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ .ﺘﺭﻜﱠﺯ ﻋﻤﻠﻪ ﻭﺤﻴﺎﺘﻪ ﻓﻲ ﺴﻭﻴﺴﺭﺍ ,ﺇﻻ ﺍﻥ ﻨﻔﻭﺫﻩ ﺃﺜﺭ ﻋﻠﻰ ﺤﺭﻜـﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻭﻫﻭﻟﻨﺩﺍ ﻭﺇﻨﺠﻠﺘﺭﺍ .ﻭﻟﺩ ﺯﻭﻴﻨﺠﻠﻲ ﻓﻲ ﻭﺍﺩﻱ ﻭﻴﻠﺩﻫﻭﺱ ﺒﺎﻟﻘﺭﺏ ﻤﻥ ﺴﺎﻨﺕ ﺠﻭل ﺒﺴﻭﻴﺴﺭﺍ ,ﻭﻓﻲ ﻋﺎﻡ 1506ﻡ ﺘﻡ ﺘﺭﺴﻴﻤﻪ ﻗﺴﻴﺴ ﹰﺎ ﻜﺎﺜﻭﻟﻴﻜﻴﹰﺎ ,ﻭﺒﺤﻠﻭل ﻋﺎﻡ 1514ﻡ ﺼﺎﺭ ﺯﻭﻴﻨﺠﻠﻲ ﺘﺎﺒﻌ ﹰﺎ ﻟﻌﺎﻟﻡ ﺍﻟﺤﺭﻜﺔ ﺍﻻﺤﻴﺎﺌﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻻﻨﺴﺎﻨﻴﺔ ﺍﻟﻬﻭﻟﻨﺩﻱ ﺍﻟﺠﻨـﺴﻴﺔ ﺩﻴﺯﻴـﺩﺭﻴﻭﺱ ﺃﺭﺍﺯﻤﺱ .ﺩﺭﺱ ﺯﻭﻴﻨﺠﻠﻲ ﻁﺒﻌﺔ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﺍﻟﺘﻲ ﺍﺼﺩﺭﻫﺎ ﺇﺭﺍﺯﻤﺱ ﻭﺘﺒﻨﻰ ﺒﺭﻨـﺎﻤﺞ ﺍﻟـﺩﻋﺎﺓ 262 .ﺴﺎﻤﻲ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ,ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ " ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ) ﻟﻭﺜﺭ ,ﺯﻭﻨﺠﻠﻲ ,ﻜﺎﻟﻔﻥ ( " ,ﺩﻨﻴﺎ ﺍﻟﺭﺃﻱ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ , 2006ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ . (http:/pulpit.alwatanvoice.com/content-35520.htm) : 263 .ﻭﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺭﺤﻤﺔ ﻭﺍﻟﻌﻔﻭ ﻋﻨﺩ ﻟﻭﺜﺭ ﻭﻜﻠﻔﻥ ﻴﺭﺍﺠﻊ : Jesse Couenhoven , " Grace as Pardon and Power : Pictures of the Christian Life in Luther , Calvin , and Barth " . – Blackwell Publishing : The Journal of Religious Ethics , Vol . 28 , No.1 264 Blackwell Pulishing : (Spring , 2000) , pp . 63 – 88 . .ﻓﺭﻗﺔ ﻤﻥ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﺍﺤﺘﺠﻭﺍ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺒﺄﺴﻡ ﺍﻻﻨﺠﻴل ﻭﺍﻟﻌﻘل ,ﻭﺘﺴﻤﻰ ﻜﻨﻴﺴﺘﻬﻡ ﺒﺎﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺤﻴﺙ ﻴﻌﺘﻀﻭﻥ ) (Protestﻋﻠﻰ ﻜل ﺍﻤﺭ ﻴﺨﺎﻟﻑ ﺍﻟﻜﺘﺎﺏ ﻭﺨﻼﺹ ﺃﻨﻔﺴﻬﻡ ﻭﺘﺴﻤﻰ ﺒﺎﻻﻨﺠﻴﻠﻴﺔ ﺃﻴﻀﹰﺎ ﺤﻴﺙ ﻴﺘﺒﻌﻭﻥ ﺍﻷﻨﺠﻴل ﺩﻭﻥ ﺴﻭﺍﻩ ,ﻭﻴﻌﺘﻘﺩﻭﻥ ﺃﻥ ﻟﻜل ﻗﺎﺩﺭ ﺍﻟﺤﻕ ﻓﻲ ﻓﻬﻤﻪ ,ﻓﺎﻟﻜل ﻤﺘﺴﺎﻭﻭﻥ ﻭﻤﺴﺌﻭﻟﻭﻥ ﺃﻤﺎﻤﻪ . ﺍﻹﻨﺴﺎﻨﻴﻴﻥ ﻷﺼﻼﺡ ﺍﻟﻜﻨﻴﺴﺔ .ﺤﺎﻭل ﻫﺫﺍ ﺍﻟﺒﺭﻨﺎﻤﺞ ﺃﻥ ﻴﺘﺘﺒﻊ ﻤﺎ ﺍﺴﺘﺸﻌﺭﻩ ﺍﻹﻨﺴﺎﻨﻴﻭﻥ ﻓـﻲ ﺍﻟﻌﻬـﺩ )(265 ﺍﻟﺠﺩﻴﺩ ﻤﻥ ﺒﺴﺎﻁﺔ ﺍﻟﻌﻘﻴﺩﺓ ﻭﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻻﻭﺍﺌل ﻤﻥ ﺇﻴﻤﺎﻥ . ﺍﺨﺘﻴﺭ ﺯﻭﻴﻨﺠﻠﻲ ﻋﺎﻡ 1518ﻡ ﻟﻴﻜﻭﻥ ﻗﺴﻴﺴ ﹰﺎ ﻟﻜﺎﺘﺩﺭﺍﺌﻴﺔ ﺯﻴﻭﺭﻴﺦ ,ﻓﺄﻀﺤﻰ ﻭﺍﻋﻅ ﹰﺎ ﺇﺼﻼﺤﻴﹰﺎ ﺫﺍ ﺴﻁﻭﺓ ﻭﻗﻭﺓ ﻴﻨﻬﺞ ﻨﻬﺞ ﻭﺁﺭﺍﺀ ﺃﺭﺍﺯﻤﻭﺱ ,ﻭﺴﺭﻋﺎﻥ ﻤﺎ ﺘﻤﻜﻥ ﻤﻥ ﻗﺭﺍﺀﺓ ﺃﻋﻤﺎل ﺍﻟﻤﺼﻠﺢ ﻤـﺎﺭﺘﻥ ﻟﻭﺜﺭ .ﻭﺒﺤﻠﻭل ﻋﺎﻡ 1520ﻡ ﻭﻀﻊ ﺯﻭﻴﻨﺠﻠﻲ ﻨﻅﺭﻴﺔ ﻻﻫﻭﺘﻴﺔ ﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻤﺨﺎﻟﻔـﺔ ﻟﺘﻠـﻙ ﺍﻟﺘـﻲ ﻭﻀﻌﻬﺎ ﻟﻭﺜﺭ ,ﻭﻓﻲ ﺃﻋﻘﺎﺏ ﻤﺤﺎﻭﻟﺔ ﺃﺴﻘﻑ ﺯﻴﻭﺭﻴﺦ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺇﺴﻜﺎﺕ ﺯﻭﻴﻨﺠﻠﻲ ﺍﻫـﺘﻡ ﺍﻟﻘـﻀﺎﺓ ﺍﻟﻤﺩﻨﻴﻭﻥ ﺒﻜﺎﻓﺔ ﺍﻟﺸﺅﻭﻥ ﺍﻟﺩﻴﻨﻴﺔ ﻟﻠﻤﺩﻴﻨﺔ .ﻭﻓﻲ ﻋﺎﻡ 1523ﻡ ﺩﻋﺎ ﺍﻟﻘﻀﺎﺓ ﻟﻌﻘﺩ ﺍﺠﺘﻤﺎﻉ ﻋﻠﻨﻲ ﻟﻴﻔﺼل ﺒﻴﻥ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻭﺍﻟﻤﺫﻫﺏ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ﺍﻟﺠﺩﻴﺩ ﺍﻟﺫﻱ ﺘﺯﻋﻤﻪ ﺯﻭﻴﻨﺠﻠﻲ ﻓﻔﺎﺯ ﻓﻴﻪ ﺍﻟﺠﺎﻨـﺏ ﺍﻟﻤﺅﻴﺩ ﻟﺯﻭﻴﻨﺠﻠﻲ).(266 ﻭﻓﻲ ﻋﺎﻡ 1529ﻡ ﺘﻘﺎﺒل ﺯﻭﻴﻨﺠﻠﻲ ﻭﻟﻭﺜﺭ ﻓﻲ ﻤﺎﺭﺒﻭﺭﻍ ﻟﻴﻨﺎﻗﺸﺎ ﺍﺨﺘﻼﻓﻬﻤﺎ ﺤﻭل ﺘﻔـﺴﻴﺭ ﻭﺠـﻭﺩ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺍﻟﻌﺸﺎﺀ ﺍﻟﺭﺒﺎﻨﻲ !! ﻭﻗﺩ ﻋ ﺩ ﻟﻭﺜﺭ ﻫﺫﺍ ﺍﻟﻘﺭﺒﺎﻥ ﺍﻟﻤﻘﺩﺱ ﻭﺴﻴﻠﺔ ﻴﻅﻬﺭ ﻤﻥ ﺨﻼﻟـﻪ ﻜـﺭﻡ ﺍﻟﺭﺏ ﻋﻠﻰ ﺍﻟﻨﺎﺱ )(267 .ﻭﻫﻭ ﻴﻌﺘﻘﺩ ﺤﻀﻭﺭ ﺍﻟﻤﺴﻴﺢ ﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺨﺒﺯ ﻭﺍﻟﻨﺒﻴﺫ .ﺒﻴﻨﻤﺎ ﻴﻌﺩ ﺯﻭﻴﻨﺠﻠﻲ ﻫﺫﺍ ﺍﻟﻘﺭﺒﺎﻥ ﺼﻼﺓ ﺸﻜﺭ ﷲ ﻋﻠﻰ ﻨﻌﻡ ﺴﺒﻘﺕ ,ﻻﺴﻴﻤﺎ ﻤﻥ ﺨﻼل ﺍﻹﻨﺠﻴل .ﻭﻫﻭ ﻴﻌﺩ ﺍﻟﺨﺒﺯ ﻭﺍﻟﻨﺒﻴﺫ ﻤﺠﺭﺩ ﺭﻤﺯ ﻟﺠﺴﺩ ﺍﻟﻤﺴﻴﺢ ﻭﺩﻤﻪ .ﻭﻗﺩ ﻗﺎﺩ ﻫﺫﺍ ﺍﻟﺨﻼﻑ ﺒﻴﻨﻬﻤﺎ ﺍﻟﻰ ﺃﻭل ﺍﻨﺸﻘﺎﻕ ﻜﺒﻴﺭ ﻓﻲ ﺼﻔﻭﻑ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ .ﻭﺃﺜﻨﺎﺀ ﺍﻟﻌﺎﻤﻴﻥ ﺍﻟﺘﺎﻟﻴﻴﻥ ﺃﻟﻐﻰ ﺍﻟﻘﻀﺎﺓ ﺍﻟﻨﺼﺏ ﺍﻟﺩﻴﻨﻴﺔ) ,(268ﻤﺜـل ﺍﻟﺘﻤﺎﺜﻴـل ﻭﺘﺒﻨـﻭﺍ ﺍﻟﻁﻘﻭﺱ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻭﺃﻏﻠﻘﻭﺍ ﺍﻻﺩﻴﺭﺓ ﻭﺍﺴﺘﺒﺩﻟﻭﺍ ﺍﻟﻌﺸﺎﺀ ﺍﻟﺭﺒﺎﻨﻲ ﺒﺂﺨﺭ .ﻭﺒﺤﻠـﻭل ﻋـﺎﻡ . 265ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻌﺎﻟﻤﻲ ،ﺭﺌﻴﺱ ﺍﻟﺘﺤﺭﻴﺭ ﺃﺤﻤﺩ ﻤﻬﺩﻱ ﺍﻟﺸﻭﻴﺨﺎﺕ– .ﺍﻟﺭﻴﺎﺽ :ﻤﺅﺴﺴﺔ ﺃﻋﻤﺎل ﺍﻟﻤﻭﺴﻭﻋﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ، ) 2004ﺍﻹﺼﺩﺍﺭ ﺍﻟﺭﻗﻤﻲ( . . Robert Green Ingersoll, "Spain And Spaniard" .-available in 20 March 2009 at: 266 (http://www.infidels.org/library/historical/robert_ingersollLspain_and_spaniard.html) 267 ﺠﻴﻤﺱ ﻭﺴﺘﻔﺎل ﺘﻭﻤﺴﻭﻥ ،ﻭﺁﺨﺭﻭﻥ ،ﺤﻀﺎﺭﺓ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺯﻜﻲ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ: .1961ﺹ 54 . 268ﺸﺎﺭل ﺃﺩﺭﻯ ﺠﻭﻟﻴﺎﻥ ،ﺘﺎﺭﻴﺦ ﺃﻓﺭﻴﻘﻴﺎ /ﺘﺭﺠﻤﺔ ﻁﻠﻌﺕ ﻋﻭﻀﻲ ﺃﺒﺎﻅﺔ ،ﻤﺭﺍﺠﻌﺔ ﻋﺒﺩ ﺍﻟﻤﻨﻐﻡ ﻤﺎﺠﺩ ،ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﻤﺼﺭ، .1968ص 87 1528ﻡ ﺍﻗﺘﻨﻌﺕ ﻜﺒﺭﻯ ﺍﻟﻤﺩﻥ ﺍﻻﻟﻤﺎﻨﻴﺔ ﺍﻟﺴﻭﻴﺴﺭﻴﺔ ﺒﺯﻋﺎﻤﺔ ﺯﻴﻭﺭﻴﺦ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻤﻨـﺎﻁﻕ ﺍﻟﺭﻴﻔﻴﺔ ﺒﻘﻴﺕ ﻜﺎﺜﻭﻟﻴﻜﻴﺔ .ﻗﹸﺘل ﺯﻭﻴﻨﺠﻠﻲ ﺒﻴﻨﻤﺎ ﻜﺎﻥ ﻴﺅﺩﻱ ﺨﺩﻤﺎﺘﻪ ﻗﺴﻴﺴﹰﺎ ﻓـﻲ ﺼـﻔﻭﻑ ﺍﻟﻘـﻭﺍﺕ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻭﺫﻟﻙ ﺇﺒﺎﻥ ﺍﻟﺤﺭﺏ ﻤﻊ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﺠﻭﻥ ﻜﻠﻔﻥ ﻭﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ﺨﻼل ﺍﻟﺴﻨﻭﺍﺕ ﺍﻟﺜﻤﺎﻨﻴﺔ ﻭﺍﻟﻌﺸﺭﻴﻥ ﺍﻟﻭﺍﻗﻌﺔ ﺒﻴﻥ ﻭﺼﻭﻟﻪ ﺍﻷﻭل ﺍﻟﻰ ﺠﻨﻴﻑ ﻓـﻲ ﻋـﺎﻡ 1536ﻡ , ﻭﻤﻭﺘﻪ ﻓﻲ ﻋﺎﻡ 1564ﻡ ﻋﺎﻟﺞ ﻜﺎﻟﻔﻥ ﻤﺴﺎﺌل ﻻ ﺘﺤﺼﻰ ﺒﻭﺼﻔﻪ ﺒﻁل ﺍﻹﺼـﻼﺡ ﻭﺩﺍﻋﻴﺘـﻪ ﻓـﻲ ﺍﻟﺨﻼﻑ ﻤﻊ ﺍﻟﺨﺼﻭﻡ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﺍﻟﺭﻭﻤﺎﻥ ﻭﻜﻤﺘﺄﻤل ﻓﻲ ﺍﻟﻨﺯﺍﻋﺎﺕ ﺍﻟﺩﺍﺨﻠﻴﺔ ,ﻭﻤﻨﺎﺼﺭﺘﻬﺎ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺽ ﻏﺭﺒﻴـﺔ ﻭﺴﻭﻴﺴﺭﺍ ,ﻭﻜﻤﻠﻬﺏ ﻭﻤﺸﺭﻑ ﻋﺎﻡ ﻋﻠﻰ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﺒﺸﻴﺭﻱ ﻓﻲ ﻤﻭﻁﻨﻪ ﺍﻻﺼﻠﻲ ﻭﺃﺭﺍ ٍ ﺃﺨﺭﻯ ,ﻭﻜﺩﺒﻠﻭﻤﺎﺴﻲ ﻓﻌﺎل ﻟﻠﺴﻴﺎﺴﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﻟﻔﺘﺭﺓ ﻁﻭﻴﻠﺔ ﻗﺒﻴل ﻭﻓﺎﺘﻪ ﻋﺎﻡ 1564ﻡ .ﻓﻠـﻡ ﺘﻌـﺩ ﺠﻨﻴﻑ ﻤﺠﺭﺩ ﻤﺩﻴﻨﺔ ﻟﻠﺠﻭﺀ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﻀﻁﻬﺩﻴﻥ ﻤﻥ ﺍﻻﺼﻘﺎﻉ ﺍﻟﻤﺨﺘﻠﻔﺔ ,ﻟﻜﻨﻬﺎ ﺃﻀﺤﺕ ﻤﺭﻜﺯﹰﺍ ﻟﺭﺌﺎﺴﺔ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺍﻟﻤﺸﺘﺒﻜﺔ ﻓﻲ ﺤﺭﺏ ﺒﻬﺫﻩ ﺍﻻﺭﺍﻀﻲ ﻤﻊ ﺍﻟﻜﻨﺎﺌﺱ ﻓﻲ ﺭﻭﻤﺎ )(269 . ﻭﻫﻜﺫﺍ ﺒﺎﺕ ﻓﻲ ﻤﻘﺩﻭﺭﻨﺎ ﻤﻨﺫ ﻋﺎﻡ 1529ﻡ ﺘﺴﻤﻴﺔ ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟـﺩﻴﻨﻲ ﺍﻻﻭﺭﻭﺒـﻲ ﺒﺄﺴـﻡ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺍﻟﺘﻲ ﻟﻡ ﺘﺘﻭﻗﻑ ﻋﻥ ﺍﻟﺘﻁﻭﺭ ﻭﺍﻟﺘﺤﻭل ,ﻓﻘﺩ ﺃﺼﺩﺭ ﻤﻠﻙ ﺍﻨﺠﻠﺘﺭﺍ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ﻗﺎﻨﻭﻥ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻌﻠﻴﺎ ﻭﻭﻀﻊ ﺒﺫﻟﻙ ﺍﻻﺴﺱ ﺍﻟﺘﻲ ﻗﺎﻤﺕ ﻋﻠﻴﻬﺎ ﻜﻨﻴﺴﺔ ﻗﻭﻤﻴﺔ ﻭﻁﻨﻴﺔ ﻓﻲ ﺇﻨﻜﻠﺘﺭﺍ ,ﻫﻲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻹﻨﺠﻠﻴﻜﺎﻨﻴﺔ ,ﺍﻟﻤﻠﻙ ﻓﻴﻬﺎ ﻫﻭ ﺍﻟﺭﺌﻴﺱ ﺍﻻﻋﻠﻰ ﻟﻠﻜﻨﻴﺴﺔ ﻤﻊ ﻜل ﻤﺎ ﻴﺴﺘﺘﺒﻊ ﺫﻟﻙ ﻤﻥ ﺴـﻠﻁﺔ ﺭﻭﺤﻴﺔ ,ﺃﻤﺎ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﻓﻘﺩ ﻭﻀﻌﻭﺍ ﻭﺜﻴﻘﺘﻴﻥ ﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺘﻴﻥ ﻫﻤﺎ " ﺍﻷﻫﺎﺠﻲ " ﺍﻟﺘـﻲ ﻅﻬﺭﺕ ﻋﺎﻡ 1534ﻡ ﻭ " ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ " ﺍﻟﺘﻲ ﻫﻲ ﻤـﻥ ﻭﻀـﻊ ) ﻜـﺎﻟﻔﻥ ( ﻨﻔـﺴﻪ ﻋـﺎﻡ ,(270)1536ﻓﻘﺩ ﻜﺎﻥ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﻗﺩ ﻟﺠﺄﻭﺍ ﺍﻟﻰ ﻤﺩﻴﻨﺔ ) ﻨﻴﻭﺸﺎﺜل ( ﻓﻲ ﺴﻭﻴﺴﺭﺍ ﺍﻟﺘﻲ ﺘﻠﺘﺯﻡ ﺒﺘﻌﺎﻟﻴﻡ ) ﺯﻭﻨﺠﻠﻲ ( ﻭﻨﻅﺭﻴﺎﺘﻪ ,ﺒﻴﻨﻤﺎ ﻜﺎﻥ ) ﻜﺎﻟﻔﻥ ( ﻗﺩ ﺃﺜﺎﺭ ﻤﻥ ﺠﺩﻴﺩ ﻤﻁﺎﻟﺏ ﺍﻹﺼـﻼﺡ 269 .ﺭﻭﻻﻥ ﻤﻭﺴﻨﻴﻴﻪ ,ﺘﺎﺭﻴﺦ ﺤﻀﺎﺭﺍﺕ ﺍﻟﻌﺎﻡ /ﺘﻌﺭﻴﺏ ﻴﻭﺴﻑ ﺍﺴﻌﺩ ﺩﺍﻏﺭ ﻭﻓﺭﻴﺩ ﻡ .ﺩﺍﻏﺭ – ﺍﻟﻁﺒﻌﺔ ﺍﻻﻭﻟﻰ – ﺒﻴﺭﻭﺕ : ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ . 1969 ,ﺹ 28ﺍﻟﺠﺯﺀ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻘﺭﻨﺎﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ :ﺍﻟﺘﺤﻭل ﺍﻟﻔﻜﺭﻱ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﻁﺭﺃ ﻋﻠﻰ ﺍﻟﺒﺸﺭﻴﺔ ﻁﻠﻭﻉ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺴﻴﻁﺭﺓ ﺍﻭﺭﻭﺒﺎ ,ﺹ . 96 Charles Sala, Michel-Ange: Sculpteur, peintre, architecte. –Pierre Terrail, 2001 . 270 ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ,ﻤﻀﻴﻔ ﹰﺎ ﺇﻟﻴﻬﺎ ﻨﻅﺭﻴﺎﺕ ﺠﺩﻴﺩﺓ ﺒﻌﺩ ﺘﻤﻜﻨﻪ ﻤﻥ ﺘﺠﻨﺏ " ﺍﻟﻤﺜﺎﻟﺏ ﺍﻟﺘﻲ ﻭﻗﻊ ﻓﻴﻬﺎ ﻜل ﻤﻥ ﻟﻭﺜﺭ ﻭﺯﻭﻨﻜﻠﻲ ").(271 ﺃﻤﺎ ﻓﻠﺴﻔﺔ ﻜﺎﻟﻔﻥ ﻭﻨﻅﺎﻤﻪ ﺍﻟﺩﻴﻨﻲ ,ﻓﻘﺩ ﺘﺠﻠﺕ ﻓﻲ ﻫﻤﻪ ﺒـ " ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺴﻠﻁﺎﻥ ﺍﷲ ﻭﺴـﻴﺎﺩﺘﻪ " ﻭﻫﻭ ﺒﻭﺼﻔﻪ ﻤﻥ ﺃﺘﺒﺎﻉ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﺴﻤﻴﺔ ,ﻴﺠﺯﻡ ﺃﻥ ﺍﷲ ﺘﺘﻌﺫﺭ ﻤﻌﺭﻓﺘﻪ .ﻫﺫﻩ ﺍﻟﻼﻋﺭﻓﺎﻨﻴﺔ ﺘﺭﻯ ﺃﻨﻪ ﻴﺴﺘﺤﻴل ﻋﻠﻰ ﺍﻟﻌﻘل ﺍﻟﺒﺸﺭﻱ ﺘﻔﻬﻤﻪ ﻭﺇﺩﺭﺍﻜﻪ ﺤﺘﻰ ﻭﻟﻭ ﺒﺎﻟﻤﺠﺎﺯ ,ﻓﺎﻟﺼﻭﺭ ﺍﻟﺘﻲ ﻨﻘﻴﻤﻬﺎ ﻟﻪ ﻭﻨﻨﺤﺘﻬﺎ ﻋﻨﻪ ﻓﻲ ﻀﻤﺎﺌﺭﻨﺎ ﻫﻲ ﺤﻤﺎﻗﺔ ﻻ ﺃﻜﺜﺭ ﻭﻻ ﺃﻗل ﻓﺎﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻭﺤﺩﻩ ﻴـﻭﺤﻲ ﻟﻨـﺎ ﻋﻠـﻰ ﻗـﺩﺭ ﻤﺎﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻔﻬﻡ ﻭﻨﺴﺘﻭﻋﺏ ﻭﻓﻴﻪ ﻤﺎ ﻴﻜﻔﻲ ﻷﺜﺎﺭﺓ ﺍﻟﺨﻭﻑ ﻭﺍﻟﻤﺤﺒﺔ ﻓﻴﻨـﺎ ,ﻭﺒﻭﺍﺴـﻁﺔ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻭﺤﺩﻩ ﻨﺘﻌﺭﻑ ﺇﻟﻰ ﺍﷲ ﻋﻥ ﻁﺭﻴﻕ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ ﻭﺒﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ ﻤﺭﺁﺓ ﺍﷲ ,ﻭﻟﻜﻥ ﺃﻨﻰ ﻟﻨﺎ ﺃﻥ ﻨﻌﺭﻑ ﺍﷲ ﻨﻔﺴﻪ ﻤﻌﺭﻓﺔ ﺤﻘﻴﻘﻴﺔ ,ﻭﻟﻨﻔﻬﻡ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﺤﻕ ﺍﻟﻔﻬﻡ ﻴﺠﺏ ﺍﻻﺴـﺘﻌﺎﻨﺔ ﺒـﺎﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻷﻨﻪ ﻴﺠﻌل ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﺴﻬل ﺍﻟﺘﻨﺎﻭل " . ﻭﻋﻠﻴﻪ ﻴﺼﺒﺢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﺍﻟﻤﺭﺠﻊ ﺍﻷﻋﻠﻰ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻜﻤﺎ ﻫﻭ ﻋﻨﺩ ﻟﻭﺜﺭ .ﻤﻊ ﻓﺎﺭﻕ ﺠﻭﻫﺭﻱ ﺒﻴﻨﻬﻤﺎ ﻓﻲ ﺇﻋﻼﺀ ﻟﻭﺜﺭ ﺍﻷﻫﻤﻴﺔ ﻟﻺﻨﺠﻴل ﻋﻠﻰ ﺍﻟﺘﻭﺭﺍﺓ ,ﺒﻴﻨﻤﺎ ﻴﺭﻓﺽ ﻜﺎﻟﻔﻥ ﻭﻀﻊ ﺍﻟﺘﻭﺭﺍﺓ ﻤﻨﺯﻟـﺔ ﺃﻗل ﺸﺄﻨﹰﺎ ﻤﻥ ﺍﻹﻨﺠﻴل ﻭﺇﻨﻤﺎ ﻴﺴﺎﻭﻱ ﺒﻴﻨﻬﻤﺎ ﻤﺴﺎﻭﺍﺓ ﺘﺠﻌل ﻤﻨﻬﻤﺎ ﻜﺘﺎﺒﹰﺎ ﻭﺍﺤﺩﹰﺍ ,ﻭﺩﺭﺱ ﻜﺎﻟﻔﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺒﻐﺒﻁﺔ ﺸﺩﻴﺩﺓ ﻭﺭﺃﻯ ﺃﻥ ﺍﻟﻘﺎﻨﻭﻥ ﻭﻟﻴﺱ ﺍﻟﻔﻠﺴﻔﺔ ﺃﻭ ﺍﻷﺩﺏ ﻫﻭ ﺍﺒﺭﺯ ﻨﺘﺎﺝ ﻓﻜﺭﻱ ﺤﻘﻘﺘـﻪ ﺍﻟﺒـﺸﺭﻴﺔ , )(272 ﻭﺃﻨﻪ ﻴﺼﻭﻍ ﻨﻭﺍﺯﻉ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻔﻭﻀﻭﻴﺔ ﻭﻴﺤﻭﻟﻬﺎ ﺇﻟﻰ ﻨﻅﺎﻡ ﻭﺴﻼﻡ . ﻨﺸﺭ ﻜﺎﻟﻔﻥ ﻓﻲ ﻤﻴﺩﺍﻥ ﺍﻟﻼﻫﻭﺕ " ﻤﺒﺎﺩﺉ ﺍﻟﺩﻴﻥ ﺍﻟﻤﺴﻴﺤﻲ " ﺒﺎﻟﻠﻐﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺴﻨﺔ 1536ﻡ ﻭﺃﻋـﺎﺩ ﻻ ﺴﻨﺔ 1539ﻡ ,ﺜﻡ ﺭﺠﻊ ﺇﻟﻰ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻋﺎﻡ 1541ﻡ ,ﻭﻴﻌﺩ ﻤﻥ ﺃﻋﻅـﻡ ﻤـﺎ ﺃﻨﺘﺠﺘـﻪ ﻨﺸﺭﻩ ﻤﻌﺩ ﹰ ﺍﻟﻘﺭﺍﺌﺢ ﺘﺄﺜﻴﺭﹰﺍ ﻓﻲ ﺍﻟﻨﺜﺭ ﺍﻟﻔﺭﻨﺴﻲ ,ﻭﻤﻥ ﺨﻼﻟﻪ ﺤﺎﻭل ﺃﺴﺘﻤﺎﻟﺔ ﺍﻟﻤﻠﻙ ﻓﺭﺍﻨﺴﻴﺱ – ﻤﻠﻙ ﻓﺭﻨﺴﺎ ﺁﻨﺫﺍﻙ . Gerhard Ebeling, Luther: An Introduction His Thought/ Translated by R. A. Wilson, - 271 Philadelphia: Fortress Press, 1970.P98 272 .ﻫـ.ﺠـ .ﻭﻴﻠﺯ ،ﻤﻭﺠﺯ ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ /ﺘﻌﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺘﻭﻓﻴﻕ ﺠﺎﻭﻴﺩ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻁﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( . – ﺤﻴﺙ ﺍﺴﺘﻬﻠﺕ ﺍﻟﻁﺒﻌﺔ ﺍﻻﻭﻟﻰ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﺒـ " ﻤﻘﺩﻤﺔ ﺇﻟﻰ ﺃﻋﻅﻡ ﻤﻠﻙ ﻤﺴﻴﺤﻲ ﻟﻔﺭﻨـﺴﺎ " ﻭﻫﻲ ﻤﻘﺩﻤﺔ ﺘﻔﻴﺽ ﺒﺎﻟﻤﺸﺎﻋﺭ ﻭﺒﺄﺴﻠﻭﺏ ﺭﺼﻴﻥ )(274 )(273 . ﻭﻜﺎﻥ ﺍﻷﻤﺭ ﺍﻟﻤﻠﻜﻲ ﺍﻟﺼﺎﺩﺭ ﻋﺎﻡ 1535ﻡ ﻀﺩ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﻭﺩﻋﻭﺘﻪ ﻟﻤﻴﻼﻨﻜﺘﻭﻥ ﻭﺒﻭﺴﺭ – ﻭﻫﻤﺎ ﻤﻥ ﻜﺒﺎﺭ ﺭﺠﺎل ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ – ﻟﻠﺤﻀﻭﺭ ﺇﻟﻰ ﻓﺭﻨﺴﺎ ﻟﺘﺭﺘﻴﺏ ﺘﺤﺎﻟﻑ ﺒﻴﻥ ﺍﻷﻤـﺭﺍﺀ ﺍﻟﻠﻭﺜﺭﻴﻴﻥ ﻀﺩ ﺸﺎﺭل ﺍﻟﺨﺎﻤﺱ ﻤﻊ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ,ﺃﻥ ﻫﻴﺄ ﻟﻜﻠﻔﻥ ﻅﺭﻭﻑ ﺤﻭﺍﺭ ﺠﺎﺩﺓ ﻤﻊ ﺍﻟﻤﻠﻙ ﻓﺭﺍﻨﺴﻴﺱ ,ﻴﻘﻭل ﻜﺎﻟﻔﻥ " :ﻟﻘﺩ ﻋﺭﻀﺕ ﺍﻋﺘﺭﺍﻓﻲ ﻋﻠﻴﻙ ﻟﻜﻲ ﺘﻌﻠﻡ ﻁﺒﻴﻌـﺔ ﺘﻠـﻙ ﺍﻟﻌﻘﻴـﺩﺓ ﺍﻟﺘـﻲ ﻴﺴﺘﻬﺩﻓﻬﺎ ﻫﺫﺍ ﺍﻟﻐﻀﺏ ...ﻭﺇﻨﻲ ﻷﻋﻠﻡ ﺠﻴﺩﹰﺍ ﺍﻟﺩﺴﺎﺌﺱ ﺍﻷﺜﻴﻤﺔ ﺍﻟﺘﻲ ﻤﻸﻭﺍ ﺒﻬﺎ ﺃﺫﻨﻴﻙ ﻟﻜـﻲ ﺘﺒـﺩﻭ ﻗﻀﻴﺘﻨﺎ ﺒﻐﻴﻀﺔ ﺠﺩﹰﺍ ﻓﻲ ﻨﻅﺭﻙ ... )(275 ﻭﺃﻨﺕ ﻴﺎ ﻤﻭﻻﻱ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺘﺒﻴﻥ ﺍﻟﻭﺸﺎﻴﺎ ﺍﻟﺯﺍﺌﻔﺔ ﻭﻫـﻲ ﺘﻔﺘﻀﺢ ﻜل ﻴﻭﻡ ...ﻨﺤﻥ ﺍﻟﺫﻴﻥ ﻟﻡ ﻴﺴﻤﻌﻨﺎ ﺃﺤﺩ ﻨﻔﻭﺫﻩ ﺒﻜﻠﻤﺔ ﻭﺍﺤﺩﺓ ﺘﺜﻴﺭ ﺍﻟﻔﺘﻨﺔ ,ﻨﺤﻥ ﺍﻟﺫﻴﻥ ﻋﺭﻓﻨـﺎ ﻑ ﻋﻥ ﺍﻟـﺼﻼﺓ ﻁﻭﺍل ﺤﻴﺎﺘﻨﺎ ﺃﻥ ﻨﻌﻴﺵ ﺤﻴﺎﺓ ﻫﺎﺩﺌﺔ ﻤﺴﺘﻘﻴﻤﺔ ﻋﻨﺩﻤﺎ ﻜﻨﺎ ﻨﻌﻴﺵ ﺘﺤﺕ ﺤﻜﻤﻙ ﻭﻟﻡ ﻨﻜ ﹼ ﻟﻙ ﺒﺎﻟﻨﺠﺎﺡ ,ﻭﻟﻤﻤﻠﻜﺘﻙ ﺒﺎﻟﺭﺨﺎﺀ ,ﻭﺇﻨﻲ ﻷﺩﻋﻭ ﺍﻟﺭﺏ ﻤﻠﻙ ﺍﻟﻤﻠﻭﻙ ﺃﻥ ﻴﻭﻁـﺩ ﻋﺭﺸـﻙ ﺒﺎﻟﻌـﺩل ﻭﺍﻟﺘﻘﻭﻯ ,ﻭﺃﻥ ﻴﻌﻡ ﻓﻲ ﻤﻤﻠﻜﺘﻙ ﺍﻟﻘﺴﻁ ﻭﺍﻹﻨﺼﺎﻑ " . ﻼ ﻫﺎﺌﻤ ﹰﺎ ﻓﻲ ﺤﺏ ﺍﷲ ,ﻭﻜﺎﻥ ﻴﻐﻠﺒﻪ ﺸﻌﻭﺭ ﺒﻀﺂﻟﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻋﻅﻤﺔ ﺍﷲ ﺃﻤـﺎ ﻟﻘﺩ ﻜﺎﻥ ﻜﺎﻟﻔﻥ ﺭﺠ ﹰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ,ﻓﻬﻭ ﻜﻠﻤﺔ ﺍﷲ ,ﻭﻗﺩ ﺃﻅﻬﺭ ﺍﷲ ﻨﻔﺴﻪ ﻓﻴﻪ ,ﺭﺃﻓﺔ ﺒﻌﻘـل ﺍﻹﻨـﺴﺎﻥ , )(276 ﻭﻋﻠﻴـﻪ ﻓﺎﻟﻤﺭﺠﻊ ﺍﻟﻨﻅﺭﻱ ﺍﻟﻜﺎﻟﻔﺎﻨﻲ ﻫﻭ ﺍﻟﺘﻭﺭﺍﺓ ,ﺒﻭﺼﻔﻬﺎ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﺎﻤﻴﺔ ﺍﻟﻤﻌﺼﻭﻤﺔ ﻋﻥ ﺍﻟﺨﻁﺄ ﻓﻲ ﺠﻤﻴﻊ ﺍﻻﻤﻭﺭ ,ﺃﻤﺎ ﻤﻭﻗﻔﻪ ﻤﻥ ﺍﻟﻌﻘل ﻓﻴﺘﻀﺢ ﻤﻥ ﺨﻼل ﻭﺼﻔﻪ ﻟﻪ ﺒـ " ﺍﻟﺯﻨﺩﻗﺔ ,ﻭﺍﻻﻨﺤﺭﺍﻑ ﻭﺍﻟﻔﺠـﻭﺭ ﻭﻴﺼﺩﺭ ﻋﻨﻪ ﻤﺎ ﻫﻭ ﻓﺎﺴﺩ ﻭﺨﺒﻴﺙ ...ﺇﻥ ﺍﻟﻌﻘل ﻴﻅل ﺩﺍﺌﻤﹰﺎ ﻤﺘﻭﺭﻁﹰﺎ ﻓﻲ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺨﺩﺍﻉ ,ﻭﺍﻟﻘﻠـﺏ 1. John Calvin , Instiutes Of The Christian Religion / Translated by Henry Bevridge , WM.B.Eerdmans – Michigan : Publishing Company , Grand Rapids , 1995 , p . 3 . 274 .ﻤﺤﻤﻭﺩ ﻜﺎﻤل ﺍﻟﻨﺎﻗﺔ ،ﺩﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ /ﺘﺭﺠﻤﺔ ﺸﻜﺭﻱ ﻋﺒﺎﺱ ﺤﻠﻤﻲ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻭﻡ) .1996 ،ﺍﻟﻜﺘﺏ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺭﺍﺸﺩﻴﻥ (9 ، CHARLES AUGUSTUS BRIGGS, History of the Study of Theology. NEW YORK: CHARLES . 275 , SCRIBNER S SONS, 1916.(2 volume . Clifford J.Rogers, Readings on the Military Transformation of Early Modern Europe. –San 276 Francisco: Westview Press, 1995 ﻴﻅل ﻋﺒﺩﹰﺍ ﻟﻨﺤﺭﺍﻑ ﺍﻟﺒﺎﻁﻨﻲ " ﻭﻴﺴﻠﻡ ﻜﺎﻟﻔﻥ ﺒﺄﻥ ﺤﺘﻤﻴﺔ ﺍﻟﻘﺩﺭ ﺘﺘﻨﺎﻓﻰ ﻤﻊ ﺍﻟﻌﻘل ,ﻭﻋﻠﻴـﻪ ﻓـﺈﻥ ﺃﻱ ﻤﺤﺎﻭﻟﺔ ﻟﺘﻘﺼﻲ ﺍﻻﻤﻭﺭ ﺍﻟﺘﻲ ﻗﺭﺭ ﺍﻟﺭﺏ ﺃﻥ ﻴﺨﻔﻴﻬﺎ ﻋﻨﺎ ﻤﻥ ﺠﺎﻨﺏ ﺍﻟﺒﻌﺽ ﻟﻥ ﺘﻔﻠﺕ ﻤﻥ ﺍﻟﻌﻘﺎﺏ . ﺃﻤﺎ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﺩﻭﻟﺔ ﻓﻬﻤﺎ ﻤﻘﺩﺴﺘﺎﻥ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻜﺎﻟﻔﻥ ﻷﻥ ﺍﷲ ﺨﻠﻘﻬﻤﺎ ﻟﻜﻲ ﻴﻌﻤﻼ ﻓﻲ ﺍﻨﺴﺠﺎﻡ ﻜﺎﻟﺭﻭﺡ ﻭﺍﻟﺠﺴﺩ ﻟﻤﺠﺘﻤﻊ ﻤﺴﻴﺤﻲ ﻭﺍﺤﺩ ,ﻭﻭﻅﻴﻔﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺘﺘﺤﺩﺩ ﻓﻲ ﻭﻀﻊ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺘﻨﻅﻡ ﻜل ﺍﻟﺘﻔﺎﺼﻴل ﺍﻟﺨﺎﺼﺔ ﺒﺎﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻷﺨﻼﻕ ﻭﻋﻠﻰ ﺍﻟﺩﻭﻟﺔ ﺃﻥ ﺘﺩﻋﻡ ﻫﺫﻩ ﺍﻟﻘﻭﺍﻋﺩ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺫﺭﺍﻉ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻁﺒﻴﻌﻲ ,ﻭﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻁﺎﻫﺭﺓ ﻫﻲ ﺍﻟﻭﺤﻴﺩﺓ ﺍﻟﺘﻲ ﻴﺠﺏ ﺃﻥ ﻴﺘﻌﻤﻠﻬﺎ ﻭﻴﺘﻠﻘﺎﻫﺎ ﺍﻟﻨﺎﺱ ,ﺒﻴﻨﻤﺎ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻤﺜﺎﻟﻴﺔ ﻫﻲ ﺤﻜﻭﻤﺔ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻭﻴﺠﺏ ﺃﻥ ﺘﻌﺘﺭﻑ ﺒﺎﻟﻜﻨﻴﺴﺔ ﺍﻟﺘـﻲ ﺘـﺅﻤﻥ ﺒﺎﻹﺼـﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺒﺈﻋﺘﺒﺎﺭﻫﺎ ﺼﻭﺕ ﺍﷲ).(277 ﺇﻥ ﻤﻬﻤﺔ ﺍﻟﻜﻨﻴﺴﺔ ﻴﺠﺏ ﺃﻥ ﺘﻨﺤﺼﺭ ﻓﻲ ﺘﺩﺭﻴﺏ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﻠـﻰ ﺍﻟﻘﺩﺍﺴـﺔ ﻭﺍﻟـﺼﻼﺡ ﻟﻔﺌـﺔ )(278 ﺃﺭﺴﺘﻘﺭﺍﻁﻴﺔ ﺘﺘﻤﺘﻊ ﺒﺎﻟﺤﻜﻤﺔ ﻟﺘﻔﻬﻡ ﺇﺭﺍﺩﺓ ﺍﷲ ﺍﻟﻤﺴﻴﻁﺭﺓ ,ﺃﻤﺎ ﺍﻻﺴﺎﻗﻔﺔ ﻓﻠﻴﺴﻭﺍ ﺍﻻ ﺭﻫﺒﺎﻥ ﺤﻜﻤﻭﺍ ﺒﻘﻭﺓ ﺴﺤﺭﻴﺔ ﻴﻤﺘﻠﻜﻭﻨﻬﺎ ﺒﺄﻴﺩﻴﻬﻡ ,ﺒل ﺒﺘﻔﻭﻗﻬﻡ ﺒﺎﻟﻘﺩﺍﺴﺔ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻜﻁﺒﻘﺔ ﻤﺜﻘﻔﺔ ,ﻭﻋﺩﻡ ﺍﻟﺼﻼﺡ ﻋﻠﻰ ﻨﺤﻭ ﻤﺎ ﻴﺭﺍﻩ ﺍﻟﻤﺼﻠﺢ ﺍﻟﺩﻴﻨﻲ ﻴﻜﻤﻥ ﻓﻲ ﺨﻁﺄ ﺘﺄﻭﻴل ﺍﻟﺘﻭﺭﺍﺓ ﻭﺍﻹﻨﺠﻴل ,ﻭﺨﻼﻓ ﹰﺎ ﻟﻠﺭﺅﻴـﺔ ﺍﻟـﺴﺎﺒﻘﺔ ﻟﻠﻜﻨﻴﺴﺔ ﻴﺅﻜﺩ ﻜﺎﻟﻔﻥ ﻓﻬﻤﻪ ﺍﻟﺨﺎﺹ ﺒﻬﺎ ﺒﺎﻟﻘﻭل " :ﺇﻨﻨﺎ ﻋﻠﻰ ﻁﺭﻓﻲ ﻨﻘﻴﺽ ,ﻨﻘ ﺭ ﺃﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺭﺒﻤـﺎ ﺘﺘﺸﻜل ﻤﻥ ﺼﻭﺭﺓ ﻏﻴﺭ ﻤﻨﻅﻭﺭﺓ ,ﻭﺇﻥ ﺘﻠﻙ ﺍﻟﺼﻭﺭﺓ ﻟﻡ ﺘﻨﺩﺭﺝ ﻓﻲ ﺍﻟﻤﻅﻬـﺭ ﺍﻟﺨـﺎﺭﺠﻲ ﺍﻟﻔﺨـﻡ ﺍﻟﺨﺎﺹ ﺒﻬﺎ ...ﻟﻜﻨﻬﺎ ﺫﺍﺕ ﺩﻻﻟﺔ ﺃﺒﻌﺩ ,ﺃﻋﻨﻲ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺨﺎﺹ ﻟﻜﻠﻤـﺔ ﺍﷲ ﻭﺍﻟﺨﺩﻤـﺔ ﺍﻟـﺼﺤﻴﺤﺔ ﻟﻼﺴﺭﺍﺭ ﺍﻟﻤﻘﺩﺴﺔ ").(279 ﺃﻤﺎ ﺍﻟﺩﻭﻟﺔ ﻓﻴﺨﻀﻌﻬﺎ ﻤﺎﻟﻔﻥ ﻟﺴﻴﺎﺩﺓ ﺍﻟﻜﻨﻴﺴﺔ ,ﻋﻠﻰ ﺍﻥ ﺘﺸﻜل ﻜﻨﺎﺌﺱ ﻭﻁﻨﻴﺔ ﻤـﺴﺘﻘﻠﺔ ,ﻓﻘﻁـﻊ ﺍﻟﺼﻠﺔ ﺒﺎﻟﻜﻨﻴﺴﺔ ﺍﻟﻭﺍﺤﺩﺓ ﺍﻟﺠﺎﻤﻌﺔ ,ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﺘﻘﻭﻴﺔ ﺴﻠﻁﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻘﻭﻤﻴﺔ ﻋﻠﻰ ﺃﺴـﺎﺱ ﻁﺎﻋـﺔ . Linda Murray, Michel-Ange, -London: Thames & Hudson, 2003.P98 . 278ﻤﻭﺴﻭﻋﺔ ﺍﻟﻭﺍﺤﺔ http://www.coptreal.com) : The Catholic Encyclopedia: J. Loughlin, "Pope Paul IV." ,-New York: Robert Appleton . 279 Company. Retrieved March 20, 2009 from New Advent: ( http://www.newadvent.org/cathen/11581a.htm 277 ﺃﺴﺎﻗﻔﺔ ﺍﻟﻜﻨﻴﺴﺔ ,ﻭﺍﻟﻜﻨﻴﺴﺔ ﻫﺒﺔ ﻤﻥ ﺍﷲ ,ﻓﻘﺩ ﺃﻋﻁﻰ ﺍﷲ ﻓﻲ ﺘﺤﻨﻨﻪ ﻟﻠﺒﺸﺭ ,ﺍﻟﻜﻨﻴـﺴﺔ ,ﻭﺍﻟﻜﻨﻴـﺴﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻻ ﺘﻘﻊ ﺘﺤﺕ ﺍﻟﺒﺼﺭ ﻓﻬﻲ ﺸﺭﻜﺔ ﻜل ﺍﻟﺫﻴﻥ ﻴﻌﻤل ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﻭﺴﻁﻬﻡ ﻭﺍﻟﺫﻱ ﻴﺠﺭﻱ ﻓـﻴﻬﻡ ﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻨﻌﻤﺘﻪ ,ﺇﻨﻬﺎ ﺸﺭﻜﺔ ﺍﻟﻤﻌﺩﻴﻥ ﻤﻨﺫ ﺍﻷﺯل . ﺃﻤﺎ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻤﻨﻅﻭﺭﺓ ﻓﺘﺘﻤﺜل ﻓﻲ ﺍﺠﺘﻤﺎﻉ ﺍﻟﻤﺴﻴﺤﻴﻴﻥ ﻓﻲ ﻤﻜﺎﻥ ﻤﻌﻴﻥ ,ﺍﻟﺫﻴﻥ ﻴﺅﻟﻔـﻭﻥ ﺭﻏﺒـﺔ ﻭﺍﺤﺩﺓ ﺘﺤﺕ ﺇﺩﺍﺭﺓ ﺍﻟﻘﺱ ﺃﻭ ﺍﻟﻭﺍﻋﻅ ,ﻭﻤﻥ ﺍﻟﻤﻬﺎﻡ ﺍﻟﻤﻨﺎﻁﺔ ﺒﻭﺠﻭﺩ ﺍﻟﻜﻨﻴﺴﺔ ,ﺍﻟﺤﻴﻠﻭﻟﺔ ,ﺩﻭﻥ ﻋﻤـل ﺍﻟﻬﺭﺍﻁﻘﺔ ﻭﺍﻟﺨﺎﺭﺠﻴﻥ ﻋﻠﻴﻬﺎ ﻭﺘﺄﺜﻴﺭﻫﻡ ﻋﻠﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ,ﻭﺘﻤﻨﻊ ﺃﻨﺘﺸﺎﺭ ﺍﻻﺨﻼﻕ ﺍﻟﺭﺩﻴﺌﺔ ﻭﻭﻅﺎﺌﻔﻬـﺎ ﺍﻟﺭﺩﻴﺌﺔ ﻭﻭﻅﺎﺌﻔﻬﺎ ﺍﻟﺭﺌﻴﺴﺔ ﺍﺭﺒﻊ ﻭﻅﺎﺌﻑ ) ,ﺃﻋﻤﺎل ﺍﻟﻤﺤﺒﺔ ,ﺍﻟﻭﻋﻅ ﻭﺨﺩﻤﺔ ﺍﻷﺴﺭﺍﺭ ) ,(280ﺍﻟﺘﻌﻠﻴﻡ ,ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻨﻅﺎﻡ ( ,ﻭﺨﻼﻓﹰﺎ ﻟﺘﻌﺎﻟﻴﻡ ) ﺯﻭﻨﻜﻠﻲ ( ﺤﺎﻓﻅ ) ﻜﺎﻟﻔﻥ ( ﻋﻠﻰ ﺍﻷﺴـﺭﺍﺭ ﻟـﻴﺱ ﻜﻤﺠﺭﺩ ﺫﻜﺭﻯ ﺒل ﻜﺸﻬﺎﺩﺓ ﺤﻕ ﻋﻠﻰ ﻨﻌﻤﺔ ﺍﷲ ,ﻭﺍﻟﺴﺭ ﻻ ﻴﻌﻤل ﻤﻥ ﺫﺍﺘﻪ ﺤﺴﺏ ﺍﻟﺘﻌﺎﻟﻴﻡ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ) ,(281ﻭﺃﻨﻤﺎ ﻴﻌﻤل ﺒﺘﺩﺨل ﻤﺒﺎﺸﺭ ﻤﻥ ﺍﷲ ,ﻓﺎﷲ ﻟﻪ ﻜل ﺴﻠﻁﺎﻥ ﻭﺴﻴﺎﺩﺓ " ﻭﺍﻟﺤﻕ ﺃﻥ ﻜﻨﻴﺴﺔ ﺍﻟـﺴﻴﺩ ﻼ ﻤﺜﻠﻤﺎ ﺴﻴﺘﻭﻟﻰ ﺍﻟﺴﻴﺩ ﺍﻟﻤﺴﻴﺢ ﺃﻤﺭ ﺍﻟﻌﺎﻟﻡ ﺒﺎﻟﻴﺩ ﺍﻟﻴﻤﻨﻰ ﻟﻶﺏ ﺍﻟﻤﺴﻴﺢ ﻗﺩ ﻋﺎﺸﺕ ﻭﺴﻭﻑ ﺘﻌﻴﺵ ﻁﻭﻴ ﹰ ". ﺇﻥ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻻﺴﺎﺴﻴﺔ ﻟـ ﻜﺎﻟﻔﻥ ﻭﺍﻟﻤﺠﺩﺩﻴﻥ ﻤﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﺘﺭﺘﻜﺯ ﻋﻠﻰ ﺍﻟﺤﺱ ﺍﻟﺩﻗﻴﻕ ﺒـﺈﺭﺍﺩﺓ ﺍﷲ ﺍﻟﻤﺴﻴﻁﺭ ﻭﺴﻠﻁﺘﻪ ,ﻓﺎﷲ ﻫﻭ ﺍﻟﺤﺎﻜﻡ ﺍﻟﻌﻅﻴﻡ ﻭﻜﻠﹼﻲ ﺍﻟﻘﺩﺭﺓ ﻭﺍﻟﺨﻼﺹ ﺒﻴﻥ ﻴﺩﻴﻪ ,ﻭﺃﻥ ﺍﻟﻐﺎﻴﺔ ﻤﻥ ﺤﻕ ﺍﻻﻨﺴﺎﻥ ﻫﻲ ﺘﻤﺠﻴﺩ ﺍﷲ ﻭﺍﻟﺘﻤﺘﻊ ﺒﺤﻀﺭﺘﻪ ﺍﻟﻰ ﺍﻻﺒﺩ ...ﻓﻲ ﺍﻟﻤﻘﺎﺒل ﻴﺸﺠﻊ ) ﻜﺎﻟﻔﻥ ( ﺘﻌﻤﻴـﻕ ﺍﻟﺸﻌﻭﺭ ﺍﻟﻘﻭﻤﻲ ﻓﺎﻟﻔﺭﺡ ﺍﻻﺴﻤﻰ ﻫﻭ ﺍﻟﺘﻀﺤﻴﺔ ﺒﺎﻟﺤﻴﺎﺓ ﻭﺍﻟﻀﻤﻴﺭ ﻓﻲ ﺴﺒﻴل ﻤﺠﺩ ﺍﻟﺒﻼﺩ ,ﻭﻤﻔﻬـﻭﻡ . 280ﻟﻭﻴﺱ ﻋﻭﺽ ،ﺜﻭﺭﺓ ﺍﻟﻔﻜﺭ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﺭﻜﺯ ﺍﻷﻫﺭﺍﻡ ﻟﻠﺘﺭﺠﻤﺔ ﻭﺍﻟﻨﺸﺭ، 1987ص 77 281 .ﻴﺴﺭﻱ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﻟﺠﻭﻫﺭﻱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺩﺭﺍﺴﺔ ﻟﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻟﺘﻁﻭﺭ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺠﻐﺭﺍﻓﻲ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1965 ،ص 33 ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻋﻨﺩ ﻜﺎﻟﻔﻥ ﻴﺘﻠﺨﺹ ﻓﻲ ﺃﻥ ﺍﷲ ﺃﻋﺩ ﺍﻟﻨﺎﺱ ﻟﻠﺨﻼﺹ ﻭﺍﻟﻘﺩﺍﺴﺔ ﻭﺨـﻀﻭﻉ ﺸـﺩﻴﺩ ﻷﻭﺍﻤﺭﻩ ,ﻭﻤﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺼﺎﻟﺤﺔ ﺇﻻ ﺤﺎﻓﺯ ﻤﻥ ﺃﺠل ﺘﻘﺩﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺨﻼﻗﻴﺔ).(282 ﺃﻤﺎ ﺍﻟﻤﺘﺘﺒﻊ ﻟﻨﻅﺎﻡ ﻜﺎﻟﻔﻥ ﻓﺴﻴﺠﺩﻩ ﻴﺒﺘﺩﺉ ﺒﺎﻟﺤﻜﻡ ﺍﻟﺩﻴﻨﻲ ﻭﻴﻨﺘﻬﻲ ﺍﻟﻰ ﻤﻔﻬﻭﻡ ﺍﻟﺤﺭﻴﺔ ﺍﻟﻤﺩﻨﻴﺔ ,ﺒـل ﻭﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﻓﻲ ﺠﺎﻨﺏ ﻤﻨﻬﺎ ,ﻭﺍﻟﺤﺭﻴﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻫﻲ ﺃﻥ ﻴﺘﺤﺭﺭ ﺍﻷﻨﺴﺎﻥ ﻤﻥ ﺃﻭﺍﻤﺭ ﺍﻹﻨـﺴﺎﻥ , ﻭﻓﻲ ﻭﺠﻭﺏ ﺍﻟﺨﻀﻭﻉ ﺍﻟﺘﺎﻡ ﺤﺭﻓﻴﹰﺎ ﻟﻘﺎﻨﻭﻥ ﺍﷲ ,ﻟﻘﺩ ﺘﺄﺜﺭ ﻜﺎﻟﻔﻥ ﺒﻌﻘﻴﺩﺓ ﺍﻟﺘﺒﺭﻴﺭ ﻭﺍﻻﺨﺘﻴﺎﺭ ﺒﺎﻻﻴﻤـﺎﻥ ﺍﻟﻠﻭﺜﺭﻴﺔ ,ﻭﺘﺄﺜﺭ ﺒﺯﻭﻨﺠﻠﻲ ﻭﺒﻨﻅﺭﻴﺘﻪ ﻋﻥ ﺍﻟﻘﺭﺒﺎﻥ ﺍﻟﻤﻘﺩﺱ )(283 ,ﻭﺃﺨﺫ ﻋﻥ ) ﺒﻭﺴﺭ ( ﺍﻟﺜﻨﺎﺌﻴـﺎﺕ ﺍﻟﻤﺘﻀﺎﺩﺓ ﺍﻟﺘﻲ ﻴﻨﺴﺒﻬﺎ ﻟﻤﺸﻴﺌﺔ ﺍﷲ ﺒﺄﻋﺘﺒﺎﺭﻫﺎ ﺴﺒﺒ ﹰﺎ ﻟﻜل ﻤﺎ ﻴﺤﺩﺙ ,ﻭﺃﻨﻜﺭ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻜﺎﻟﻔﺎﻨﻲ ﻤﻥ ﺠﺩﻴﺩ " ﺍﻟﻨﻬﻀﺔ " ﺒﺄﺒﻌﺎﺩﻫﺎ ﺍﻟﻔﻨﻴﺔ ﻭﺍﻷﺩﺒﻴﺔ ,ﻜﻤﺎ ﻨﺠﺢ ﻓﻲ ﺘﺤﻭل ﺁﺭﺍﺀ ﺍﻟﻨﺎﺱ ﻤﻥ ﺠﺩﻴـﺩ ﺇﻟـﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻵﺨﺭ ﻭﺭﻓﺽ ﺍﻨﺸﻐﺎل ﻋﻠﻤﺎﺀ ﺍﻹﻨﺴﺎﻨﻴﺎﺕ ﺒﺄﻓﻀﻠﻴﺔ ﺍﻟﺩﻨﻴﺎ ,ﻓﻴﻘﻭل " :ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺴﻤﺎﺀ ﻭﻁﻨﻨﺎ ﻓﻤﺎﺫﺍ ﺒﻤﻘﺩﻭﺭ ﺍﻷﺭﺽ ﺃﻥ ﺘﻜﻭﻥ ﺴﻭﻯ ﻤﻨﻔﻰ ؟ ﺃﻻ ﺘﻜﻭﻥ ﺍﻟﺩﻨﻴﺎ ﻟﺤﺩﹰﺍ ,ﺇﺫ ﻜﺎﻥ ﺍﻟﺭﺤﻴل ﻋـﻥ ﻫـﺫﺍ )(284 ﺍﻟﻌﺎﻟﻡ ﻤﻌﺒﺭﹰﺍ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ " . ﻭﻟﻴﺱ ﺒﺨﺎﻑ ﺃﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺘﺩﻴﻥ ﺒﺎﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻓﻜﺎﺭﻫﺎ ﺍﻟﻰ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻴﻡ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ,ﻭﻟﻌـل ﻜﺎﻟﻔﻥ ﻓﻲ ﻓﻜﺭﺘﻪ ﻋﻥ ﺃﺨﺘﻴﺎﺭ ﺍﷲ ﻟﺒﻌﺽ ﺍﻟﻨﺎﺱ ﺃﻥ ﻴﻜﻭﻥ ﻤﺩﻴﻨ ﹰﺎ ﺒﻬﺎ ﺍﻟﻰ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻓﻲ ﺍﻟﻌﻘﻴﺩﺓ – ﺍﻟﺘﻲ ﺘﻘﻭل ﺒﺸﻌﺏ ﺍﷲ ﺍﻟﻤﺨﺘﺎﺭ – ﻓﺭﻜﺯ ﻋﻠﻰ ﺍﻟﺼﻔﻭﺓ ﻷﻨﻪ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺍﻟﺼﻔﻭﺓ ﻤﻌﺩﻤـﺔ ﺃﻡ ﻻ , ﺃﺭﺴﺘﻘﺭﺍﻁﻴﺔ ﺃﻭ ﻭﺭﺍﺜﻴﺔ ,ﻓﺄﺒﻨﺎﺀ ﺍﻟﺼﻔﻭﺓ ﻴﺼﺒﺤﻭﻥ ﺒﻤﺸﻴﺌﺔ ﺍﷲ ﻤﻥ ﺍﻟﺼﻔﻭﺓ ﺒﻁﺭﻴﻘﺔ ﺁﻟﻴﺔ).(285 282 .ﻋﺒﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻟﻌﻘﺎﺩ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ، ) .1998ﺍﻷﻋﻤﺎل ﺍﻟﻔﻜﺭﻴﺔ ،ﻤﺸﺭﻭﻉ ﻤﻜﺘﺒﺔ ﺍﻷﺴﺭﺓ( . . 283ﻜﺘﺎﺏ ﺤﻘﺎﺌﻕ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ :ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/16ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://www.tatsachen-ueber-( : deutschlanl.de/ar/home1.html 284 .ﺠﻼل ﻴﺤﻴﻰ ،ﺠﺎﺩ ﻁﻪ ،ﻤﻌﺎﻟﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ :ﺩﺭﺍﺴﺔ ﻟﺘﻁﻭﺭ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ ﻭﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻟﻌﺎﻟﻡ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﻨﺸﺄﺓ ﺍﻟﻤﻌﺎﺭﻑ .1974 ، 285 .ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻁﺭﻴﻕ ،ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻨﻭﺍﺭ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﻤﺅﺘﻤﺭ ﻓﻴﻴﻨﺎ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ.1974 ،ص 98 ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ,ﺃﻥ ﺃﻫﻡ ﺇﻨﺠﺎﺯﺍﺕ ﻜﺎﻟﻔﻥ ﺘﻨﺤﺼﺭ ﻓﻲ ﺇﻋﺎﺩﺓ ﺘﻨﻅﻴﻡ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻘﺩ ﻋﻴﻥ ﺍﻟﻤﺠﻠـﺱ ﺍﻟﺼﻐﻴﺭ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺸﺅﻭﻨﻬﺎ ﻟﺠﻨﺔ ﻤﻥ ﺨﻤﺴﺔ ﻤﻥ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ,ﻭﺴﺘﺔ ﻤﻥ ﺃﻋﻀﺎﺀ ﺍﻟﻤﺠﻠﺱ ﻴﺭﺃﺴﻬﻡ ﻜﺎﻟﻔﻥ ﻟﺼﻴﺎﻏﺔ ﻗﺎﻨﻭﻥ ﻜﻨﺴﻲ ﺠﺩﻴﺩ ,ﺜﻡ ﻗﺴﻡ ﺍﻟﺨﺩﻤﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺒﻴﻥ ﻜﻬﺎﻥ ﺃﺒﺭﺸﻴﺎﺕ ﻭﻤﻌﻠﻤﻴﻥ ﻭﺸـﻴﻭﺥ ﻜﻨﻴﺴﺔ ﻤﻥ ﺍﻟﻤﺩﻨﻴﻴﻥ ﻭﺍﻟﺸﻤﺎﺴﺔ).(286 ﻜﻤﺎ ﻋﻤل ﻋﻠﻰ ﺘﻌﻤﻴﻕ ﺩﻭﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺭﻭﺤﻴﺔ ﻭﺴﻴﺎﺩﺓ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻤﺩﻨﻴﺔ ,ﺜـﻡ ﻋﻤل ﻋﻠﻰ ﺘﻨﻅﻴﻡ ﻋﻤﻠﻴﺔ ﺍﻟﻭﻋﻅ ﺒﻤﻭﺍﻓﻘﺔ ﻤﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺒﺠﻠﺔ – ﺍﻟﻤﺠﻠـﺱ ﺍﻟـﺼﻐﻴﺭ – ﻭﻤﻭﺍﻓﻘـﺔ ﻤﺠﻠﺱ ﺍﻟﻤﺩﻴﻨﺔ ﻭﺠﻤﺎﻋﺔ ﺍﻟﻤﺼﻠﻴﻥ ﻭﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺤﻅﺭ ﺍﻟﺭﺴﺎﻤﺎﺕ ﺍﻻﺴﻘﻔﻴﺔ ﻭﺘﻨﺼﻴﺏ ﺍﻟﻘـﺴﺎﻭﺴﺔ , ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺃﺼﺒﺢ ﻓﻴﻪ ﺍﻟﻘﺴﺎﻭﺴﺔ ﺍﻟﺠﺩﺩ ﺘﺤﺕ ﺭﺌﺎﺴﺔ ﻜﺎﻟﻔﻥ ﺃﻗﻭﻯ ﻤﻨﻬﻡ ﻓﻲ ﺃﻱ ﻨﻅﺎﻡ ﻟﻠﻘﺴﺎﻭﺴﺔ ﻋﺭﻑ ﻤﻨﺫ ﺍﻟﻘﺩﻡ ,ﻭﺃﺼﺒﺢ ﻗﺎﻨﻭﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﺤﻘﻴﻘﻲ ﻋﻨﺩ ﺍﻟﻤﺼﻠﺢ ﺍﻟﺩﻴﻨﻲ ﻫﻭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ – ﺒﻌﻬﺩﻴﻪ ﺍﻟﻘﺩﻴﻡ ﻭﺍﻟﺠﺩﻴﺩ – ﻭﺍﻟﻤﻔﺴﺭﻭﻥ ﺍﻟﺤﻘﻴﻘﻴﻭﻥ ﻟﺫﻟﻙ ﺍﻟﻘﺎﻨﻭﻥ ﻫﻡ ﺍﻟﻘﺴﺎﻭﺴﺔ ,ﻭﻋﻠﻰ ﺍﻟﺤﻜﻭﻤﺎﺕ ﺍﻟﻤﺩﻨﻴﺔ ﺍﻟﺨﻀﻭﻉ ﻟﻬﺫﺍ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺩﻋﻤﻪ ﻋﻠﻰ ﻨﺤﻭ ﺘﻔﺴﻴﺭ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻟﻪ ,ﻭﻋﻠﻴﻪ ﻓﺎﻟﺴﻴﻁﺭﺓ ﻭﺍﻟﺴﻠﻁﺔ ﻟﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﻤﺩﻨﻴﺔ).(287 ﻭﻴﻅﻬﺭ ﻤﻥ ﺘﻌﺎﻟﻴﻡ ﻜﺎﻟﻔﻥ ﻭﻤﻤﺎﺭﺴﺘﻬﺎ ﺍﻟﺘﺸﺩﺩ ﺍﻟﻜﺒﻴﺭ ﻓﻲ ﺍﻟﺘﻨﻔﻴﺫ ﺇﺫ ﺍﺩﻋﻰ ﻟﻨﻔﺴﻪ ﺍﻟﺤﻕ ﻓﻲ ﺘﻨﻅﻴﻡ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻓﺭﺽ ﺍﻟﺴﻠﻭﻙ ﺍﻻﺨﻼﻗﻲ ﻋﻠﻰ ﻜل ﺴﺎﻜﻥ ,ﻭﺇﺭﺴﺎل ﻗﺴﻴﺱ ﺃﻭ ﺸﻴﺦ ﻟﻠﻜﻨﻴﺴﺔ ﻟﻜـﻲ ﻴﺯﻭﺭﺍ ﺴﻨﻭﻴ ﹰﺎ ﻜل ﺒﻴﺕ ﻭﻜل ﺃﺴﺭﺓ ,ﻭﺤﻘﻬﻡ ﻓﻲ ﺍﺴﺘﺩﻋﺎﺀ ﺃﻱ ﺸﺨﺹ ﻟﻠﻤﺜـﻭل ﺃﻤـﺎﻤﻬﻡ ,ﻭﺯﺠـﺭ ﺍﻵﺜﻤﻴﻥ ﺃﻭ ﺤﺭﻤﺎﻨﻬﻡ ﻤﻥ ﻏﻔﺭﺍﻥ ﺍﻟﻜﻨﻴﺴﺔ ,ﻭﻜﺎﻥ ﺤﻜﻤﻪ ﺍﻟﻤﻁﻠﻕ ﺤﺘﻰ ﻭﻓﺎﺘﻪ ﻓﻲ ﻋﺎﻡ 1564ﻡ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺨﻠﻕ ﻭﺍﻹﻴﻤﺎﻥ ﻭﺒﻬﺫﻩ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻨﺘﺼﺭﺕ ﺍﻟﻜﻨﻴﺴﺔ ﻋﻠﻰ ﺍﻟﺩﻭﻟﺔ ,ﻟﻜﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻔﺭﺩ 286 .ﺸﻭﻗﻲ ﺃﺒﻭ ﺨﻠﻴل ،ﻫﺎﻨﻲ ﺍﻟﻤﺒﺎﺭﻙ ،ﺩﻭﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺩﻤﺸﻕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ.1996 ،ص 38 . 287ﻤﺠﻤﻭﻋﺔ ﺒﺎﺤﺜﻴﻥ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻭﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ،ﺩﺭﺍﺴﺔ ﺒﺈﺸﺭﺍﻑ ﻤﺭﻜﺯ ﺘﺒﺎﺩل ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺒﺎﻟﺘﻌﺎﻭﻥ ﻤﻊ ﻤﻨﻅﻤﺔ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ )ﻴﻭﻨﺴﻜﻭ(– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺄﻟﻴﻑ ﻭﺍﻟﻨﺸﺭ .1970 ،ﺹ .(466 ﻜﺎﻥ ﻀﺤﻴﺔ ﻟﺘﻠﻙ ﺍﻟﺴﻴﺎﺴﺎﺕ ﺒﺤﻴﺙ ﺃﻟﻔﻰ ﻓﺭﺩﻴﺘﻪ ﻭﻗﺎﻭﻡ ﻜل ﻤﺤﺎﻭﻟﺔ ﺘﺼﺩﺭ ﻋﻥ ﺃﻱ ﻓﺭﺩ ﻤﻥ ﺃﻓـﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﻟﻠﺘﻌﺒﻴﺭ ﻋﻥ ﺃﻓﻜﺎﺭﻩ ﻭﻤﻌﺘﻘﺩﺍﺘﻪ ﻋﻠﻰ ﻨﺤﻭ ﻴﺨﺎﻟﻑ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﺘﻔﺴﻴﺭﺍﺕ ﺍﻟﻤﻌﻤﻭل ﺒﻬﺎ )(288 . ﻟﻘﺩ ﻜﺎﻨﺕ ﻤﻌﻅﻡ ﺃﻓﻜﺎﺭ ﻜﺎﻟﻔﻥ ﺠﺩﻟﻴﺔ ,ﻭﻟﻡ ﻴﺴﺒﻕ ﻷﻱ ﻤﺼﻠﺢ ﻨﺼﺭﺍﻨﻲ ﺁﺨﺭ ﺃﻥ ﻓﻌل ﻤﺎ ﻓﻌﻠـﻪ ﻟﺩﻓﻊ ﺍﻟﻨﺎﺱ ﺍﻟﻰ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﺍﻹﺨﻼﻗﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ .ﻭﻤﻥ ﻫﺫﺍ ﺍﻟﺘﻭﺠﻪ ﺍﻻﺨﻼﻗﻲ ﻭﻤﻥ ﺃﻓﻜﺎﺭ ﻟﻭﺜﺭ ,ﻁﻭﺭ ﻜﺎﻟﻔﻥ ﻨﻤﻁ ﺍﻟﺤﻜﻡ ﺍﻟﻜﻨﺴﻲ ﺍﻟﺫﻱ ﻴﻌﺭﻑ ﺍﻟﻴﻭﻡ ﺒﺄﺴﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻤـﺸﻴﺨﻴﺔ . ﻭﻗﺩ ﻨﻅﻡ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻜﻨﺴﻴﺔ ﺒﺼﻭﺭﺓ ﻤﻨﻔﺼﻠﺔ ﻋﻥ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻤﺩﻨﻴﺔ ,ﺤﺘﻰ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺠﻬﺎﺯ ﻤﻨﻅﻡ ﻤﻥ ﻗﺎﺩﺓ ﺍﻟﻜﻨﻴﺴﺔ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻌﻤل ﻓﻲ ﺴﺒﻴل ﺍﻹﺼﻼﺡ ﺍﻻﺠﺘﻤﺎﻋﻲ .ﻭﻜﺎﻥ ﺃﻭل ﻗﺎﺌﺩ ﺒﺭﻭﺘـﺴﺘﺎﻨﺘﻲ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻴﺠﻌل ﺍﻟﻜﻨﻴﺔ ﺘﺤﻅﻰ ﺒﺎﺴﺘﻘﻼل ﺠﺯﺌﻲ ﻋﻥ ﺍﻟﺩﻭﻟﺔ )(289 . ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ,ﺃﻥ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻜﻠﻔﻨﻴﺔ ﻟﺤﻨﺎ ﻜﻠﻔﻥ ﻗﺩ ﺍﻨﺘﺸﺭﺕ ﺃﻜﺜﺭ ﻟﻤﺎ ﺘﻤﻴﺯﺕ ﺒﻪ ﻤﻥ ﺼـﺭﺍﺤﺔ ﻭﺤﻘﻘﺕ ﻤﻜﺎﺴﺏ ﻜﺒﻴﺭﺓ ﻟﻠﻤﺫﻫﺏ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ﺨﻼل ﺍﻟﻘﺭﻨﻴﻥ ) (17) , (16ﻷﻥ ﺍﻟﻜﻠﻔﻨﻴـﻴﻥ ﻜـﺎﻨﻭﺍ ﺃﻜﺜﺭ ﺠﺭﺃﺓ ﻭﺍﻨﺩﻓﺎﻋ ﹰﺎ ﻭﺤﻤﺎﺴﹰﺎ ﻭﺼﻼﺒﺔ ﻤﻥ ﺍﻟﻠﻭﺜﺭﻴﻴﻥ ,ﻭﻤﻥ ﻫﻨﺎ ﺍﺴﺘﻁﺎﻋﺕ ﺍﻟﻜﻠﻔﻨﻴﺔ ﺍﻟﺼﻤﻭﺩ ﺃﻤـﺎﻡ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ . ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻭﻗﻴﺎﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﻴﻘﻭل ﻤﺅﻟﻑ ﻜﺘﺎﺏ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﺒﺎﺘﺭﻴﻙ ﻜﻭﻟﻴﻨﺴﻭﻥ – ﺃﺤﺩ ﻜﺒﺎﺭ ﺃﺴﺎﺘﺫﺓ ﺠﺎﻤﻌﺔ ﻜﺎﻤﺒﺭﺩﺝ ﻓﻲ ﺒﺭﻴﻁﺎﻨﻴﺎ – ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻨﺠﻠﺘﺭﺍ ﺤﺼل ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻋﻨﺩﻤﺎ ﺘﺤﻭﻟـﺕ ﺃﻨﺠﻠﺘﺭﺍ ﻤﻥ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺍﻟﻰ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ﻭﻗﻁﻌﺕ ﺼﻠﺘﻬﺎ ﺒﺒﺎﺒﺎ ﺭﻭﻤﺎ ﻭﺍﻟﻔﺎﺘﻴﻜـﺎﻥ 288 .ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ,ﻴﺭﺍﺠﻊ : ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ,ﺠﻭﻥ ﻜﻠﻔﻥ :ﺤﻴﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ ) 1564 – 1509ﻡ ( – ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ . 1989 ,ﺹ 265 289 .ﺴﺎﻤﻲ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ,ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ " ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ) ﻟﻭﺜﺭ ,ﺯﻭﻨﺠﻠﻲ ,ﻜﺎﻟﻔﻥ ( " ,ﺩﻨﻴﺎ ﺍﻟﺭﺃﻱ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ , 2006ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ . (http:/pulpit.alwatanvoice.com/content-35520.htm) : , )(290 ﻭﻫﻭ ﺤﺩﺙ ﺨﻁﻴﺭ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻻﻨﺠﻠﻴﺯ ﺒل ﻭﻴﺸﻜل ﺒﺩﺍﻴﺔ ﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﺘﻠﻙ ﺍﻟﺒﻼﺩ .ﻭﻴﺭﻯ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻜﻭﻟﻴﻨﺴﻭﻥ ﻤﻨﺫ ﺍﻟﺒﺩﺍﻴﺔ ﺃﻥ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺫﻱ ﺤﺼل ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻴﺸﻜل ﻟﺤﻅﺔ ﻫﺎﻤﺔ ﻟﻴﺱ ﻓﻘﻁ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻼﻨﺠﻠﻴﺯ ﻭﺍﻨﻤﺎ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻻﻭﺭﻭﺒﻴﺔ ﺒﻤﺠﻤﻠﻬﺎ , ﻓﻬﻭ ﺍﻟﺫﻱ ﺸﻜل ﻫﻭﻴﺔ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺜﺔ ﻋﻨﺩﻤﺎ ﻗﻀﻰ ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻤﻘﺩﺴﺔ ﺍﻟﺫﻱ ﺴﺎﺩ )(291 ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻤﺎﻡ ﺘﺸﻜل ﺍﻟﻘﻭﻤﻴﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ ﻤﻥ ﺃﻟﻤﺎﻨﻴﺔ ,ﻭﺍﻨﺠﻠﻴﺯﻴﺔ, ﻭﻓﺭﻨﺴﻴﺔ .ﺍﻟﺦ .ﻓﻘﺒل ﺫﻟﻙ ﻜﺎﻥ ﺍﻟﺠﻤﻴﻊ ﻴﻨﺘﺴﺒﻭﻥ ﺍﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺴﻴﺤﻲ ﻭﻻ ﻴﺘﻤﺎﻴﺯﻭﻥ ﻋﻥ ﺒﻌﻀﻬﻡ ﺍﻟﺒﻌﺽ ﺍﻻ ﻗﻠﻴﻼ .ﺃﻤﺎ ﺒﻌﺩ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻘﺩ ﺍﻨﻘﺴﻤﺕ ﺍﻭﺭﻭﺒﺎ ﺍﻟﻰ ﻗﺴﻤﻴﻥ :ﻗﺴﻡ ﻤﻊ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻭﻗﺴﻡ ﻀﺩﻩ) .(292ﻗﺴﻡ ﻤﻊ ﺒﺎﺒﺎ ﺭﻭﻤﺎ ﺍﻟﻤﻌﺎﺩﻱ ﻟﻼﺼـﻼﺡ ﺍﻟـﺩﻴﻨﻲ ,ﻭﻗـﺴﻡ ﻀـﺩﻩ ﻴـﺩﻋﻰ ﺒﺎﻟﻤـﺫﻫﺏ ﺍﻟﺒﺭﺓﺘﺴﺘﺎﻨﺘﻲ . ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻭﻗﻴﺎﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ] :ﺍﻻﺼﻼﺡ ﺍﻟﻤﻀﺎﺩ – ﻤﺠﻤﻊ ﺘﺭﻨﺕ ) 1563 – 1545ﻡ ( – ﺍﻟﺠﺯﻭﻴﺕ – ﺍﻟﻔﻬﺭﺱ ) ﺍﻟﻜﺘﺎﻟﻭﺝ ( – ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ [ – ﺍﻨﺠﻠﺘﺭﺍ ﻭﻗﻴﺎﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ . . 290ﺁﻥ ﺠﺭﺍﻨﺕ ،ﻫﺎﺭﻭﻟﺩ ﺘﻤﺒﺭﻟﻲ ،ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﻭﺍﻟﻌﺸﺭﻴﻥ ) /(1950-1789ﺘﺭﺠﻤﺔ ﺒﻬﺎﺀ ﻓﻬﻤﻲ ،ﺃﺤﻤﺩ ﻋﺯﺕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ،ﺍﻟﻘﺎﻫﺭﺓ.1985 ،ص 38 291 .ﺒﻴﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺃﺯﻤﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ) /(1945-1914ﺘﻌﺭﻴﺏ ﺠﻼل ﻴﺤﻴﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1980 ،ص 54 292 .ﻤﺤﻤﻭﺩ ﻜﺎﻤل ﺍﻟﻨﺎﻗﺔ ،ﺩﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ /ﺘﺭﺠﻤﺔ ﺸﻜﺭﻱ ﻋﺒﺎﺱ ﺤﻠﻤﻲ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻭﻡ) .1996 ،ﺍﻟﻜﺘﺏ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺭﺍﺸﺩﻴﻥ (9 ، ﺍﻨﺒﺜﻘﺕ ﻤﻌﻅﻡ ﺍﻟﻁﻭﺍﺌﻑ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻤﻥ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻌﺭﻭﻓﺔ ﺍﻟﺘـﻲ ﻗﺎﻤـﺕ ﻓـﻲ ﺃﻭﺭﻭﺒﺎ) ,(293ﻭﻟﻜﻥ ﺒﻌﻀﻬﺎ ﺘﻡ ﺘﺄﺴﻴﺴﻪ ﻗﺒل ﺫﻟﻙ ﻜﺎﻟﻜﻨﻴﺴﺔ ﺍﻟﻤﻭﺭﺍﻓﻴﺔ )(294 .ﻭﺘﻤﺜل ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﻗﻤﺔ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻰ ﺍﻟﺘﺠﺩﻴﺩ ﺩﺍﺨل ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻥ ﻤﻥ ﻤﻌﺎﻟﻤﻬﺎ ﺘﺭﺠﻤﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻤﻥ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺍﻟﻤﺤﻠﻴﺔ ,ﻤﻤﺎ ﺠﻌل ﺍﻟﺘﻌﺎﻟﻴﻡ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﻓﻲ ﻤﺘﻨﺎﻭل ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ,ﻭﺭﻏﺏ ﻓﻲ ﺍﻟﻌﻭﺩﺓ ﺍﻟﻰ ﺍﻟﻘﻴﻡ ﻭﺍﻟﺒﺴﺎﻁﺔ ﺍﻟﺘﻲ ﺍﺘﺴﻤﺕ ﺒﻬﺎ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﻓﻲ ﻋﻬﻭﺩﻫﺎ ﺍﻻﻭﻟﻰ .ﺜﻡ ﻅﻬﺭﺕ ﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺘﻲ ﺍﻟﺘﻘﺕ ﺠﻤﻴﻌﻬﺎ ﻓﻲ ﺭﻓﻀﻬﺎ ﻟﺴﻠﻁﺔ ﺍﻟﺒﺎﺒﺎ ﺍﻟﻤﺭﻜﺯﻴﺔ ,ﻭﻟﻜﻨﻬﺎ ﺍﺨﺘﻠﻔﺕ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﻨﺘﻴﺠﺔ ﻟﻌﻭﺍﻤل ﺜﻘﺎﻓﻴﺔ ﻭﺠﻐﺭﺍﻓﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﻭﺩﻴﻨﻴﺔ . ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺘﻀﻡ ﺍﻟﺤﺭﻜﺔ ﺍﻹﺼﻼﺤﻴﺔ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺠﻤﺎﻋﺎﺕ ﺍﻨﺸﻘﺕ ﻋﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻭﺍﻜﻨﻬﺎ ﺍﺤﺘﻔﻅﺕ ﺒﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﻘﺎﺌﺩ ﺍﻻﺴﺎﺴﻴﺔ ﻟﺘﻠﻙ ﺍﻟﻜﻨﻴﺴﺔ ,ﻭﻤﻥ ﺒﻴﻥ ﻫﺫﻩ ﺍﻟﺤﺭﻜـﺎﺕ ﻭﻓﻘﺎ ﻟﺘﺎﺭﻴﺦ ﻅﻬﻭﺭﻫﺎ :ﺍﻟﻠﻭﺜﺭﻴﺔ ﻭﻗﺩ ﺘﻡ ﺘﺄﺴﻴﺴﻬﺎ ﻭﻓﻘﺎ ﻟﺘﻌﺎﻟﻴﻡ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ,ﻭﺘﻌﺩ ﻤﻥ ﺍﻭﺍﺌل ﻭﺍﻜﺒﺭ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺍﻟﺘﻲ ﺍﻨﺘﺸﺭﺕ ﺒﺴﺭﻋﺔ ﺸﺩﻴﺩﺓ ﻓﻲ ﺸﻤﺎﻟﻲ ﺍﻟﻤﺎﻨﻴﺎ ﻭﺒﻴﻥ ﺍﻻﻤﻡ ﺍﻻﺴـﻜﻨﺩﻴﻨﺎﻓﻴﺔ ﺨﻼل ﺍﻟﻌﺸﺭﻴﻨﻴﺎﺕ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ .ﻭﻴﺘﻔﻕ ﺍﻟﻠﻭﺜﺭﻴﻭﻥ ﻋﻤﻭﻤ ﹰﺎ ﻋﻠﻰ ﺍﻫﻤﻴﺔ ﺍﻻﻴﻤﺎﻥ ﺒﺴﻠﻁﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ,ﻭﻟﻜﻨﻬﻡ ﺍﺨﺘﻠﻔﻭﺍ ﺍﺨﺘﻼﻓﺎ ﻜﺒﻴﺭﺍ ,ﻋﻠﻰ ﺸﻜل ﺍﻟﻁﻘﻭﺱ ﻭﺤﻜﻭﻤﺔ ﺍﻟﻜﻨﻴﺴﺔ ,ﻭﺍﺩﺕ ﺘﻠﻙ ﺍﻻﺨﺘﻼﻓﺎﺕ ﺍﻟﻰ ﻨﺸﺎﺓ ﻁﻭﺍﺌﻑ ﻋﺩﻴﺩﺓ )(295 . 293 .ﻫﺎﻴﻨﻜﻪ ﺯﻭﺩﻫﻭﻑ ،ﻤﻌﺫﺭﺓ ﻜﻭﻟﻭﻤﺒﻭﺱ :ﻟﺴﺕ ﺃﻭل ﻤﻥ ﺍﻜﺘﺸﻑ ﺃﻤﺭﻴﻜﺎ /ﺘﻌﺭﻴﺏ ﺤﺴﻴﻥ ﻋﻤﺭﺍﻥ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﺍﻟﺭﻴﺎﺽ: ﻤﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ312) .2001 ،ﺼﻔﺤﺔ( 294 .ﻤﻥ ﺍﻫﻡ ﺍﻟﻁﻭﺍﺌﻑ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ) ﺍﻹﻨﺠﻴﻠﻴﺔ ( : ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻠﻭﺜﺭﻴﺔ – ﺍﻟﻜﻨﺎﺌﺱ ﺍﻟﻤﺼﻠﺤﺔ – ﻜﻨﻴﺴﺔ ﺍﻷﺩﻓﻨﺴﺕ ) ﺍﻟﺴﺒﺘﻴﻭﻥ( – ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻤﻭﺭﺍﻓﻴﺔ ﺃﻨﻅﺭ :ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ) . 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John Calvin, Instutes Of The Christian Religion/ Translated by Genry Bevridge, WM.B. 295 Eerdmans, -Michigan: Publishing Company, Grand Rapids, 1995.P77 ﻭﻫﻨﺎﻙ ﺃﻴﻀﺎ ﺍﻻﺼﻼﺤﻴﺔ ﺃﻭ ﺍﻟﻤﺸﻴﺨﻴﺔ )(296 ﻭﻗﺩ ﺘﻁﻭﺭﺕ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ﻤﻥ ﺘﻌﺎﻟﻴﻡ ﺍﺜﻨﻴﻥ ﻤـﻥ ﺍﻟﻤﺼﻠﺤﻴﻥ ,ﺯﻭﻴﻨﺠﻠﻲ ﻫﻭﻟﺩﺭﻴﺘﺵ ) 1532 – 1484ﻡ ( ﻭﺠﻭﻥ ﻜﺎﻟﻔﻥ )1564 – 1509ﻡ ( . ﻓﻔﻲ ﻋﺸﺭﻴﻨﻴﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺸﺠﻊ ﺯﻭﻴﻨﺠﻠﻲ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺒﺄﺼﻼﺤﺎﺕ ﺃﻜﺜﺭ ﺘﻁﺭﻓﹰﺎ ﻤـﻥ ﺇﺼﻼﺤﺎﺕ ﻟﻭﺜﺭ .ﻭﻗﺩ ﺃﺜﺭﺕ ﺘﻌﺎﻟﻴﻤﻪ ,ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ﻓﻲ ﻜل ﻤـﻥ ﺇﻨﺠﻠﺘـﺭﺍ ﻭﻓﺭﻨـﺴﺎ ﻭﻫﻭﻟﻨـﺩﺍ ﻭﺍﺴﻜﺘﻠﻨﺩﺍ ,ﻭﻋﺭﻑ ﺃﺘﺒﺎﻋﻪ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﺒﺄﺴﻡ ﺍﻟﺒﻴﻭﺭﻴﺘﺎﻥ )ﺍﻟﻤﺘﻁﻬﺭﻴﻥ( ﻭﻓﻲ ﻓﺭﻨﺴﺎ ﺒﺄﺴﻡ ﺍﻟﻬﻭﻏﻭﻨﻴﻴﻥ .ﻜﻤﺎ ﻋﻤل ﺠﻭﻥ ﻨﻜﺱ ﻋﻠﻰ ﺇﺩﺨﺎل ﺘﻌﺎﻟﻴﻡ ﻜﺎﻟﻔﻥ ﺇﻟﻰ ﺍﺴﺘﻜﻠﻨﺩﺍ . ﺍﻟﻭﺍﻗﻊ ﺇﻥ ,ﺃﻭﺭﺒﺎ ﺍﻨﻘﺴﻤﺕ ﻨﺘﻴﺠﺔ ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻠﻭﺜﺭﻱ ﺒﻴﻥ ﺍﻻﻗﻁﺎﺭ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓـﻲ ﺍﻟﺠﻨﻭﺏ ,ﻭﺍﻻﻗﻁﺎﺭ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻓﻲ ﺍﻟﺸﻤﺎل ,ﻓﻨﺸﺄﺕ ﻁﻭﺍﺌﻑ ﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻜﺜﻴﺭﺓ ﻓـﻲ ﻤﻨـﺎﻁﻕ ﻋﺩﻴﺩﺓ ﻤﻥ ﺃﻭﺭﻭﺒﺎ ,ﻭﻗﺩ ﺃﻭﺠﺩﺕ ﺘﻠﻙ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻤﺘﻨﻭﻋﺔ ﺭﻭﺤ ﹰﺎ ﻤﻥ ﺍﻟﺘﺴﺎﻤﺢ ﺍﻟﺩﻴﻨﻲ ﻭﺃﺤﺘﺭﺍﻤـﹰﺎ ﻷﻫﻤﻴﺔ ﻀﻤﻴﺭ ﺍﻟﻔﺭﺩ ,ﻜﻤﺎ ﺃﺜﺎﺭﺕ ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﻤﻀﺎﺩﺓ )(297 . ﻓﻘﺩ ﺒﺩﺃﺕ ﺤﺭﻜﺎﺕ ﺍﻻﺼﻼﺡ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻗﺒل ﺃﻤﺩ ﺒﻌﻴﺩ ﻤﻥ ﻅﻬﻭﺭ ﺍﻟﺒﺭﻭﺘـﺴﺘﺎﻨﺘﻴﺔ ,ﻓﺨـﻼل ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﺒﺩﺃ ﻋﺩﺩ ﻤﻥ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻤﺜل ﺠﻴﺭﻭﻻﻤﻭ ﺴﺎﻓﻭﻨﺎﺭﻭﻻ ﻓﻲ ﺍﻴﻁﺎﻟﻴﺎ , ﻭﻓﺭﺍﻨﺴﻴﺴﻜﻭ ﺨﻤﻴﻨﻴﺱ ﻓﻲ ﺍﺴﺒﺎﻨﻴﺎ ﺒﺈﺜﺎﺭﺓ ﻀﻤﻴﺭ ﺍﻟﻜﻨﻴﺴﺔ ﻀﺩ ﺍﻟﻤﺴﺎﻭﺉ ﺍﻟﺘﻲ ﺘﻁﻭﺭﺕ ﺨﻼل ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ .ﻟﻜﻥ ﺍﻟﺸﺭﺍﺭﺓ ﺍﻟﺘﻲ ﺃﺤﺩﺜﺕ ﺘﺠﺩﻴﺩﹰﺍ ﺘﺎﻤﹰﺎ ﻓﻲ ﺍﻟﻤﻌﺘﻘﺩ ﺍﻟﻜـﺎﺜﻭﻟﻴﻜﻲ ﻭﻤﻤﺎﺭﺴـﺎﺕ ﺍﻟﻜﻨﻴـﺴﺔ ﻻ ﺍﻟﻰ ﻏﻴﺭﻩ . ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻜﺎﻨﺕ ﻟﺘﻁﻬﻴﺭ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺍﻟﺭﺃﺱ ﻭﺍﻷﻋﻀﺎﺀ ﺒﺩﺀﹰﺍ ﺒﺎﻟﺒﺎﺒﺎ ﺜﻡ ﻨﺯﻭ ﹰ . 296ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻤﺸﻴﺨﻴﺔ :ﺘﺸﻜل ﻤﺠﻤﻭﻋﺔ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﻁﻭﺍﺌﻑ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻓﻲ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻟﻨﺎﻁﻘﺔ ﺒﺎﻻﻨﺠﻠﻴﺯﻴﺔ .ﻭﺘﺩﻋﻰ ﻫﺫﻩ ﺍﻟﻜﻨﺎﺌﺱ ﻓﻲ ﺨﺎﺭﺝ ﻫﺫﻩ ﺍﻟﺒﻠﺩﺍﻥ ,ﺍﻟﻜﻨﺎﺌﺱ ﺍﻻﺼﻼﺤﻴﺔ ﻤﺜل ﺍﻟﻜﻨﻴﺴﺔ ﺍﻹﺼﻼﺤﻴﺔ ﺍﻟﻬﻭﻟﻨﺩﻴﺔ .ﻭﺃﺤﺩ ﺍﺸﻌﺎﺭﺍﺕ ﻫﺫﻩ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻻﺼﻼﺡ ﺍﻟﺩﺍﺌﻡ .ﻭﺘﻨﺘﻤﻲ ﺯﻫﺎﺀ 100 ﻁﺎﺌﻔﺔ ﻨﺼﺭﺍﻨﻴﺔ ﺍﻟﻰ ﺍﻻﺘﺤﺎﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻜﻨﺎﺌﺱ ﺍﻻﺼﻼﺤﻴﺔ .ﻭﺘﺸﻴﺭ ﻜﻠﻤﺔ ﻤﺸﻴﺨﻲ ﺍﻟﻰ ﻨﻤﻭﺫﺝ ﻤﻤﻴﺯ ﻤﻥ ﺍﺸﻜﺎل ﺍﺩﺍﺭﺓ ﺍﻟﻜﻨﻴﺴﺔ .ﻭﻴﺩﻴﺭ ﺍﻋﻀﺎﺀ ﺍﻟﻤﺸﻴﺨﻴﺔ ﻤﺠﺎﻟﺱ ﺘﺴﻤﻰ ﺍﻟﺠﻠﺴﺎﺕ ﺃﻭ ﺍﻟﻤﺠﺎﻤﻊ ﺍﻟﻜﻨﺴﻴﺔ ﺍﻟﻤﺅﻟﻔﺔ ﻤﻥ ﻗﺱ ﻭﻋﺩﺩ ﻤﻥ ﺍﻟﺸﻴﻭﺥ ﺍﻟﻌﻠﻤﺎﻨﻴﻴﻥ ﻏﻴﺭ ﺍﻟﻜﻬﻨﻭﺘﻴﻴﻥ .ﺍﻟﺸﻌﺏ ﺍﻟﺘﻲ ﺘﺸﺭﻑ ﻋﻠﻰ ﺍﻟﺘﺠﻤﻌﺎﺕ ﻓﻲ ﺍﻟﻤﻨﻁﻘﺔ .ﻭﺘﺘﻤﺜل ﻤﺠﻤﻌﺎﺕ ﺍﻋﻀﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺍﻟﻤﺠﺎﻤﻊ ﺍﻟﻜﻨﺴﻴﺔ ﺃﻭ ﺍﻟﺠﻤﻌﻴﺔ .ﻭﺘﻌﻤل ﺍﻻﺩﺍﺭﺓ ﺍﻟﻨﻴﺎﺒﻴﺔ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ .ﺒﺤﻴﺙ ﻴﺸﺎﺭﻙ ﺸﻴﻭﺥ ﻋﻠﻤﺎﻨﻴﻭﻥ ﻓﻲ ﺍﻻﺩﺍﺭﺓ ﻤﻊ ﺍﻟﻘﺴﺎﻭﺴﺔ ﻭﻴﻜﻭﻨﻭﻥ ﺠﻤﻴﻌﻬﻡ ﻋﻠﻰ ﻗﺩﻡ ﺍﻟﻤﺴﺎﻭﺍﺓ .ﻭﻴﻜﻭﻥ ﻟﺠﻤﻴﻊ ﺍﻟﻘﺴﺎﻭﺴﺔ ﻤﺭﺘﺒﺔ ﻤﺘﺴﺎﻭﻴﺔ . 297 .ﺍﻹﺼﻼﺡ ﺍﻟﻤﻀﺎﺩ ﺍﺴﻡ ﻜﺎﻥ ﻴﻁﻠﻕ ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻋﻠﻰ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺘﺠﺩﻴﺩﻴﺔ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺨﻼل ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ .ﻭﻗﺩ ﻜﺎﻥ ﻜﺜﻴﺭ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻴﻔﻀﻠﻭﻥ ﺃﺴﺘﻌﻤﺎل ﻤﺼﻁﻠﺤﺎﺕ ﻤﺜل ,ﺍﻹﺼﻼﺡ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺃﻭ ﺍﻟﺼﺤﻭﺓ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻻﺴﻡ .ﻭﺫﻟﻙ ﺘﻔﺎﺩﻴ ﹰﺎ ﻟﻤﺎ ﻴﺘﻀﻤﻨﻪ ,ﻤﻥ ﻜﻭﻨﻪ ﺭﺩﺓ ﻓﻌل ﻟﻺﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ . ﻭﺼﻑ ﺍﻟﺒﺎﺒﺎ ﺍﺩﺭﻴﺎﻥ ﺍﻟﺨﺎﻤﺱ )(298 ﺍﻟﻜﻨﻴﺴﺔ ﻜﻤﺎ ﻜﺎﻨﺕ ﻗﺒل ﺍﻻﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ﺒﻘﻭﻟـﻪ " : ﻨﺤﻥ ﻨﻌﺘﺭﻑ ﺒﺼﺭﺍﺤﺔ ﺃﻥ ﺍﷲ ﺴﻤﺢ ﺒﺄﻀﻁﻬﺎﺩ ﺍﻟﻜﻨﻴﺴﺔ ﺒﺴﺒﺏ ﺁﺜﺎﻡ ﺍﻟﻨﺎﺱ ,ﺨﺎﺼﺔ ﺍﻻﺴﺎﻗﻔﺔ ﻭﺭﺠﺎل ﺍﻟﺩﻴﻥ ,ﻭﻨﺤﻥ ﻨﻌﺭﻑ ﺠﻴﺩﹰﺍ ﺃﻨﻪ ﻟﺴﻨﻭﺍﺕ ﻁﻭﻴﻠﺔ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺃﺸﻴﺎﺀ ﺘﺴﺘﺩﻋﻲ ﺍﻻﺸﻤﺌﺯﺍﺯ ﻗﺩ ﺘﺠﻤﻌـﺕ ﺤﻭل ﺍﻟﻜﺭﺴﻲ ﺍﻷﺴﻘﻔﻲ ﺍﻟﻤﻘﺩﺱ ,ﻭﺃﻥ ﺃﺸﻴﺎﺀ ﻤﻘﺩﺴﺔ ﻗﺩ ﺃﺴﻲﺀ ﺍﺴﺘﻌﻤﺎﻟﻬﺎ) ,(299ﻭﺍﻥ ﺍﻻﻭﺍﻤﺭ ﺍﻹﻟﻬﻴﺔ ﻗﺩ ﺍﻨﺘﻬﻜﺕ ﻭﻜل ﺸﻲﺀ ﻗﺩ ﺘﻐﻴﺭ ﻨﺤﻭ ﺍﻻﺴﻭﺃ " . ﻭﻗﺩ ﺍﺘﺨﺫ ﺍﻹﺼﻼﺡ ﺍﻟﻤﻀﺎﺩ ﻁﺭﻴﻘﻴﻥ ,ﺇﻋﺎﺩﺓ ﺍﻷﻴﻤﺎﻥ ﺒﻴﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺇﻋﺎﺩﺓ ﺘﻘﻴـﻴﻡ ﺍﻟﻤﺒـﺎﺩﺉ , ﻭﻴﻘﻭﻡ ﺒﻬﺫﺍ ﻗﺎﺩﺓ ﺍﻟﻜﻨﻴﺴﺔ .ﻭﻗﺩ ﺃﺜﻴﺭ ﺍﻟﺤﻤﺎﺱ ﺍﻟﺩﻴﻨﻲ ﻋﻥ ﻁﺭﻴﻕ ﺇﻗﺎﻤﺔ ﺃﻨﻅﻤﺔ ﺩﻴﻨﻴﺔ ﺠﺩﻴﺩﺓ ﻓﻲ ﺃﻭﺍﺌل ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ .ﻭﻤﻊ ﺘﺄﺴﻴﺱ ﺠﻤﻌﻴﺔ ﺍﻟﻤﺴﻴﺢ )ﺍﻟﺠﻴﺯﻭﻴﺕ( ﻋﺎﻡ 1534ﻡ ,ﺃﺼﺒﺢ ﺍﻹﺼﻼﺡ ﺍﻟﻤﻀﺎﺩ ﺤﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ).(300 ﻭﻗﺩ ﺃﻭﻀﺢ ﻤﺠﻤﻊ ﺘﺭﻨﺕ ,ﻭﻫﻭ ﻋﺒﺎﺭﺓ ﻋﻥ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻤﺅﺘﻤﺭﺍﺕ ﺍﻟﺘﻲ ﻋﻘـﺩﺘﻬﺎ ﺍﻟﻜﻨﻴـﺴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺘﺭﻨﺕ ﺒﺄﻴﻁﺎﻟﻴﺎ ﺒﻴﻥ 1563 – 1545ﻡ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺠﺩﺩ ﺒﻬﺎ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﺤﻴﺎﺘﻬﻡ ﻭﻋﺒﺎﺩﺘﻬﻡ )(301 . ﻓﻜﺎﻨﺕ ﺩﻋﻭﺓ ﺍﻟﺒﺎﺒﺎ ﺒﻭﻟﺱ ﺍﻟﺜﺎﻟﺙ ﺇﻟﻰ ﺍﻨﻌﻘﺎﺩ ﺍﻟﻤﺠﻤﻊ ﻓﻲ 1542ﻡ ,ﻭﺘﻡ ﺃﻓﺘﺘﺎﺤﻪ ﻓﻲ 13ﺩﻴﺴﻤﺒﺭ 1545ﻡ .ﻭﺍﻨﻌﻘﺩ ﺍﻟﻤﺠﻤﻊ ﺨﻼل ﺜﻼﺙ ﻓﺘﺭﺍﺕ ﻤﻨﻔﺼﻠﺔ ,ﺜﻡ ﻋﺎﻗﺕ ﺍﻟﺤﺭﻭﺏ ﻭﺍﻟﻨﺯﺍﻋـﺎﺕ ﺍﻟﺩﻴﻨﻴـﺔ ﻋﻤﻠﻪ .ﻭﺨﻼل ﺍﻟﻔﺘﺭﺓ ﺍﻻﻭﻟﻰ ﻤﻥ 1545ﻡ ﺇﻟﻰ 1547ﻡ ﺃﻋﻠﻥ ﺍﻟﻤﺠﻤﻊ ﺃﻥ ﺍﻹﻨﺠﻴل ﻭﺍﻟﺘﻘﺎﻟﻴﺩ ﻫﻤـﺎ ﺍﻟﻤﺼﺩﺭﺍﻥ ﺍﻟﺼﺤﻴﺤﺎﻥ ﻟﻼﻴﻤﺎﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ .ﻭﻗﺩ ﺍﺼﺩﺭ ﺍﻟﻤﺠﻤﻊ ﻤﺭﺴﻭﻤﹰﺎ ﻴﻘﻀﻲ ﺒـﺄﻥ ﻟﻠﻜﻨﻴـﺴﺔ ﺍﻟﺤﻕ ﺍﻷﻭﺤﺩ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻹﻨﺠﻴل ,ﺃﻤﺎ ﺍﻟﺘﻘﺎﻟﻴﺩ ﻓﺘﺸﺘﻤل ﻋﻠﻰ ﻜﺘﺎﺒﺎﺕ ﺍﻟ ﺭﺴل ,ﻭﻤﺭﺍﺴـﻴﻡ ﺍﻟﺒـﺎﺒﻭﺍﺕ 298 .ﺘﻭﻟﻰ ﺍﻟﻤﻨﺼﺏ ﺍﻟﺒﺎﺒﻭﻱ ﻋﺎﻡ 1522ﻡ ﻭﺘﻭﻓﻲ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﻟﻴﺔ . . Laurence Bergreen, Marco Polo, Alfred A. Knopf,- New York, 2007.P66 299 . Peter E. Russell, prince Henry "the Navigator": a life. –New Haven: Yale University Press. 300 2000. 301 .ﺭﺍﺠﻊ ﻤﻭﻗﻊ ﻤﺠﻤﻊ ﺘﺭﻨﺕ ﻋﻠﻰ ﺸﺒﻜﺔ ﺍﻻﻨﺘﺭﻨﺕ . (http://www.thecouncliofrent.com/index.htm) : ﻭﺍﻟﻤﺠﺎﻤﻊ ,ﻭﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺘﻲ ﻤﺎﺭﺴﻬﺎ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻋﻠﻰ ﻤﺩﻯ ﺘﺎﺭﻴﺦ ﺍﻟﻜﻨﻴﺴﺔ ,ﻭﺭﻓﺽ ﺍﻟﻤﺠﻤﻊ ﺃﻴـﻀﹰﺎ ﻭﺠﻬﺎﺕ ﺍﻟﻨﻅﺭ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺤﻭل ﺍﻟﺨﻼﺹ ﻭﺍﻟﺨﻁﻴﺌﺔ).(302 ﺃﻤﺎ ﺍﻟﻔﺘﺭﺓ ﺍﻟﺜﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺍﻤﺘﺩﺕ ﻤﻥ ﺴﻨﺔ 1551ﻡ ﺇﻟﻰ ﺴﻨﺔ 1552ﻡ ,ﻓﻘﺩ ﻋﺭﻑ ﻤﺠﻤﻊ ﺘﺭﻨـﺕ ﻁﺒﻴﻌﺔ ﺍﻻﺴﺭﺍﺭ ﺍﻟﺴﺒﻌﺔ ,ﻭﺃﻋﺎﺩ ﺘﻭﻜﻴﺩ ﻤﺒﺩﺃ ﺍﻟﺘﺤﻭﻴل ﻭﻫﻭ ﺍﻻﻋﺘﻘﺎﺩ ﺒﺄﻥ ﺍﻟﺨﺒﺯ ﻭﺍﻟﺨﻤـﺭ ﻗـﺩ ﺘـﻡ ﺘﺤﻭﻴﻠﻬﻤﺎ ﺍﻟﻰ ﺠﺴﻡ ﺍﻟﻤﺴﻴﺢ ﻭﺩﻤﻪ ﻓﻴﻤﺎ ﻴﺴﻤﻭﻨﻪ ﺍﻟﻘﺭﺒﺎﻥ ﺍﻷﻗﺩﺱ .ﻭﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍﻟﻨﻬﺎﺌﻴﺔ ﻤـﻥ 1562 ﺇﻟﻰ 1563ﻡ ,ﻓﻘﺩ ﺩﺍﻓﻊ ﺍﻟﻤﺠﻤﻊ ﻋﻥ ﺼﻜﻭﻙ ﺍﻟﻐﻔﺭﺍﻥ ,ﻭﺃﻗﺭ ﻜﺫﻟﻙ ﺍﻟﺼﻠﻭﺍﺕ ﻤﻥ ﺃﺠل ﺍﻟﻘﺩﻴـﺴﻴﻥ , ﻭﻋﺭﻑ ﺫﺒﻴﺤﺔ ﺍﻟﻘﺩﺍﺱ ,ﻭﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﻌﻘﺎﺌﺩ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ .ﻭﺃﻤﻀﻰ ﺍﻟﻤﺠﻤﻊ ﺇﺼﻼﺤﺎﺕ ﻤﺜل ﺘﺄﺴﻴﺱ ﻤﺩﺍﺭﺱ ﺍﻟﻼﻫﻭﺕ ﻟﺘﺩﺭﻴﺏ ﺍﻟﻜﻬﻨﺔ ,ﻭﺘﺤﻘﻴﻕ ﻤﻁﻠﺏ ﻋﻴﺵ ﻜل ﺍﺴﻘﻑ ﻓﻲ ﻤﻨﻁﻘﺘﻪ ﺍﻟﺨﺎﺼـﺔ .ﻭﻗـﺩ ﺼﺩﻕ ﺍﻟﺒﺎﺒﺎ ﺒﻴﻭﺱ ﺍﻟﺭﺍﺒﻊ ﻓﻲ 26ﻴﻨﺎﻴﺭ ﺴﻨﺔ 1564ﻡ ﻋﻠﻰ ﻜل ﺍﻟﻤﺭﺍﺴﻴﻡ ﺍﻟﺘـﻲ ﺼـﺩﺭﺕ ﻋـﻥ ﺍﻟﻤﺠﻤﻊ ,ﻭﺍﻟﺘﻲ ﺃﺼﺒﺤﺕ ﻓﻴﻤﺎ ﺒﻌﺩ ﺠﺯﺀﹰﺍ ﻤﻥ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ).(303 ﻟﻘﺩ ﺤﺎﻭل ﺍﻟﻤﺠﻤﻊ ﺃﻥ ﻴﻌﺭﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻭﺃﻥ ﻴﺒﻁل ﺘﻌﻠﻴﻤﺎﺕ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ,ﻓﻘﺎﻡ ﺍﻟﻤﺠﻤﻊ ﺒﻌﺩﺓ ﺍﺼﻼﺤﺎﺕ ﻓﻲ ﺍﺠﺭﺍﺀﺍﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺨﻼل ﺍﻟﻘﺭﻨﻴﻥ 17 , 16ﻡ .ﻓﺤﺩﺩ ﻁﺒﻴﻌﺔ ﺍﻟﺭﺤﻤـﺔ , ﻭﺍﻻﻨﻘﺎﺫ ﻤﻥ ﺍﻟﺨﻁﻴﺌﺔ ,ﻭﺍﻟﺘﻀﺤﻴﺔ ﻟﻠﺠﻤﺎﻫﻴﺭ ) ﻟﻠﻘﺩﺍﺱ ( ,ﻭﺍﻟﻜﻬﻨﻭﺕ ﻭﺍﻻﺴﺭﺍﺭ ﺍﻟﻤﻘﺩﺴﺔ ﺍﻟـﺴﺒﻌﺔ ﻭﺴﻠﻁﺔ ﺍﻟﻜﻨﻴﺴﺔ .ﻭﻫﻭ ﺃﻴﻀﹰﺎ ﺍﻟﺫﻱ ﺨﻭل ﻟﻠﻤﻌﺎﻫﺩ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻥ ﺘﺩﺭﺏ ﺍﻟﻘـﺴﺎﻭﺴﺔ ,ﻭﺸـﺭﻉ ﻟﺒﺎﺴـﹰﺎ ﻼ ﻋﻠﻰ ﺨﻼﺼﺔ ﺍﻟﻌﻘﻴﺩﺓ ,ﻭﻁﺎﻟﺏ ﺍﻟﻜﻬﺎﻥ ﺃﻥ ﻴﻘﻴﻤﻭﺍ ﻓﻲ ﻜﻬﻨﻭﺘﻴﺎ ﻟﺭﺠﺎل ﺍﻟﺩﻴﻥ .ﻭﺃﺼﺩﺭ ﻜﺘﺎﺒ ﹰﺎ ﻤﺸﺘﻤ ﹰ ﺃﺴﻘﻔﻴﺎﺘﻬﻡ .ﺇﻀﺎﻓﺔ ﺍﻟﻰ ﺫﻟﻙ ﺸﺠﻊ ﺍﻟﻤﺠﻠﺱ ﻋﻠﻰ ﺍﻨﺸﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ ,ﻭﺃﻟﺢ ﻋﻠﻰ ﺃﻥ ﻴﻌﻴﺵ ﺍﻟﻜﻬـﺎﻥ , ﻭﺍﻟﺭﺍﻫﺒﺎﺕ ﻓﻲ ﻋﻴﺸﺔ ﻤﺘﻘﺸﻔﺔ ,ﻭﺸﺠﻊ ﻋﻠﻰ ﻋﺒﺙ ﺍﻻﺭﺴﺎﻟﻴﺎﺕ ﺍﻟﺘﻨﺼﻴﺭﻴﺔ ﻓﻲ ﻜل ﺃﻨﺤﺎﺀ ﺍﻟﻌـﺎﻟﻡ . ﻭﻗﺩ ﺃﺜﺭﺕ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﺍﺼﺩﺭﻫﺎ ﺍﻟﻤﺠﻤﻊ ﺘﺄﺜﻴﺭﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻤﻨﺫ ﺫﻟﻙ ﺍﻟﺤﻴﻥ )(304 . . Desmond. Seward, Francpis I: Prince of the Renaissance, -New York: MacMillan Publishing 302 Co,. 1973.P66 "Thirty Years, War- Danish intervention". –available in 20 January 2009 at: . 303 (http://www.experincefestival.com/a/Thirty_ Years_War/id/385103 . 304ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ) (http://wwwalmaoso3a.com ﻼ ﺤﺭﻜﺔ ﻭﺘﺠﺩﺭ ﺍﻻﺸﺎﺭﺓ ﺍﻟﻰ ,ﺃﻥ ﺘﺠﺩﻴﺩ ﺍﻻﻴﻤﺎﻥ ﺃﺜﺭ ﺒﻴﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻓﻲ ﻜل ﺃﺸﻜﺎل ﺍﻟﻔﻥ ,ﻓﻤﺜ ﹰ ﺍﻟﺒﺎﺭﻭﻙ ﻓﻲ ﺍﻟﺭﺴﻡ ,ﻭﺍﻟﻬﻨﺩﺴﺔ ﺍﻟﻤﻌﻤﺎﺭﻴﺔ ,ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﺠﺭﻱ ﺘﻌﺭﻴﻔﻬﺎ ﻤﻊ ﺍﻹﺼﻼﺡ ﺍﻟﻤﻀﺎﺩ .ﻭﻗﺩ ﺃﺘﺴﻤﺕ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺔ ﺒﺄﻋﻤﺎل ﻓﻨﻴﺔ ﺩﺭﺍﻤﻴﺔ ﻭﻋﺎﻁﻔﻴﺔ .ﻭﻓﻲ ﻤﺠﺎل ﺍﻻﺩﺏ ﻗﺎﻡ ﺍﻟـﺸﻌﺭﺍﺀ ﺍﻟﻜﺎﺜﻭﻟﻴـﻙ ﺍﻻﻨﺠﻠﻴﺯ ﺭﻴﺘﺸﺎﺭﺩ ﻜﺭﺍﺸﻭ ,ﻭﺠﻭﻥ ﺩﺭﺍﻴﺩﻥ ,ﻭﺭﻭﺒﺭﺕ ﺴﺎﻭﺜﻬﻭﻴل ﺒﻜﺘﺎﺒﺎﺕ ﻤﻜﺜﻔﺔ ﻷﻋﻤﺎل ﺸﻌﺭﻴﺔ ﺭﻭﺤﻴﺔ ﻤﻁﺎﺒﻘﺔ ﻟﺘﻠﻙ ﺍﻟﺭﻭﺡ ﻓﻲ ﺍﻻﺼﻼﺡ ﺍﻟﻤﻀﺎﺩ).(305 ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ,ﻟﻘﺩ ﺃﺴﻬﻡ ﺍﻜﺘﺸﺎﻑ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ ﻭﺍﻟﺜﻭﺭﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻓﻲ ﻨﺠﺎﺡ ﺤﺭﻜﺔ ﺍﻻﺼـﻼﺡ ﺍﻟﻤﻀﺎﺩ .ﻭﻗﺩ ﺴﺎﻋﺩ ﺍﺴﺘﻌﻤﺎﺭ ﺍﻻﻤﺭﻴﻜﺘﻴﻥ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻭﺍﻟﺠﻨﻭﺒﻴﺔ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺘﺤﻘﻴﻕ ﺭﻏﺒﺘﻬﺎ ﻓـﻲ ﺃﻥ ﺘﻤﺩ ﺤﺩﻭﺩ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ,ﻜﻤﺎ ﺠﺎﺀ ﺍﻟﺘﺼﻨﻴﻊ ﺒﺄﻋﺩﺍﺩ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻤﻥ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺭﻴﻔﻴـﺔ ﺍﻟـﻰ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﻤﺩﻨﻴﺔ ,ﻭﺃﺩﺕ ﻫﺫﻩ ﺍﻟﻬﺠﺭﺓ ﺍﻟﻰ ﺘﻜﻭﻴﻥ ﺃﺒﺭﺸﻴﺎﺕ ﻭﻤﺩﺍﺭﺱ ﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻭﺍﻟـﻰ ﺘﻁـﻭﻴﺭ ﺜﻘﺎﻓﺔ ﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻤﺘﻤﻴﺯﺓ . ﻭﻜﺎﻥ ﻤﻥ ﺩﻻﺌل ﺍﻨﺘﻌﺎﺵ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻨﺸﺎﻁ ﺍﻟﻁﻭﺍﺌﻑ ﺃﻭ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻤﺜـل ﺍﻟﻔﺭﻨـﺴﻜﺎﻥ ﻭﺍﻟﺩﻭﻤﻨﻴﻜﺎﻥ ,ﺜﻡ ﻅﻬﻭﺭ ﻁﻭﺍﺌﻑ ﻭﺠﻤﺎﻋﺎﺕ ﺩﻴﻨﻴﺔ ﺠﺩﻴﺩﺓ .ﻭﻜﺎﻥ ﺍﻟﺠﺯﻭﻴﺕ ﺃﻫﻡ ﻫﺫﻩ ﺍﻟﺠﻤﺎﻋـﺎﺕ ﺍﻟﺠﺩﻴﺩﺓ ﺫﺍﺕ ﺍﻷﺜﺭ ﺍﻟﺒﻌﻴﺩ ﻓﻲ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﻜﻴﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ .ﻭﻤﺅﺴﺱ ﻫﺫﻩ ﺍﻟﺠﻤﺎﻋﺔ ﺭﺠل ﻨﺸﺄ ﺒﻴﻥ ﺍﻟﺸﻌﺏ ﺍﻻﺴﺒﺎﻨﻲ ﺍﻟﻤﻐﺭﻕ ﻓﻲ ﺘﻌﺼﺒﻪ ﻟﻠﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻫﻭ ﺩﻭﻥ ﺍﻴﻨﺠﻭ ﻟﻭﺒﻴﺯ ﺩﻱ ﺭﻴﻜﺎﻟﺩﻯ Don Inigo Lopez do Recaldeﻭﻗﺩ ﺍﺸﺘﻬﺭ ﻓﻲ ﻜﺘﺏ ﺍﻟﺘﺎﺭﻴﺦ ﺒﺎﺴﻡ ﺍﺠﻨﺎﺕ ﻟﻴﻭﻻ Ignatins Loyolaﺃﻭ " ﺃﻨﻴﺎﺱ ﻻﻴﻭﻻ " )1556-1490ﻡ ( )(306 . ﻼ ﻜﺒﻴﺭﹰﺍ ﻤﺤﺒ ﹰﺎ ﻟﻠﺸﻬﺭﺓ ﻭﺍﻟﻔﺨﻔﺨﺔ ,ﻓﺄﺘﺨﺫ ﺼﻨﺎﻋﺔ ﺍﻟﺠﻨﺩﻴﺔ ﺴﻠﻤ ﹰﺎ ﻷﻁﻤﺎﻋﻪ ﻨﺸﺄ ﺍﺠﻨﺎﺕ ﻟﻴﻭﻻ ﺭﺠ ﹰ ﺭﺠﺎﺀ ﺃﻥ ﻴﻨﺎل ﺒﺘﺒﺭﻴﺯﻩ ﻓﻴﻬﺎ ﻤﻘﺎﻤﹰﺎ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻤﺤﻤﻭﺩﹰﺍ ,ﻭﻟﻜﻨﻪ ﻓﻲ ﺤﺼﺎﺭ ﺒﺎﻤﺒﻭﻟﻴﻥ ﺃﺼﻴﺏ ﺒﻜـﺴﺭ The Catholic Encyclopedia: J. Loughlin, "Pope Paul IV." ,-New York: Robert Appleton Advent: New from 2009 20, March Retrieved 305 Company. (http://www.newadvent.org/cathen/11581a.htm). 1 . J.A.Wylie LL.E.,History of the Jesuits : Excerpted from the massive 2 vol . History of Protestantism, Chapter 1 , available in 30 October 2008 at : ) (http://reformation.org/jesuits1.html ﻓﻲ ﻓﺨﺫﻩ ﻗﻀﻰ ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﻭﺠﻬﺔ ﺍﻟﻌﺴﻜﺭﻴﺔ .ﻭﺒﻴﻨﻤﺎ ﻜﺎﻥ ﻴﻤﺭﺽ ﻓﻲ ﺍﻟﻤﺴﺘﺸﻔﻰ ﺃﻋﻁﻲ ﺇﻟﻴﻪ ﻜﺘﺎﺏ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻘﺩﻴﺴﻴﻥ ﻟﻴﻁﺎﻟﻌﻪ ﻓﻲ ﻭﺤﺩﺘﻪ ,ﻓﺄﻜﺏ ﻋﻠﻴﻪ ﻭﺘﺄﺜﺭ ﺒﻤﺎ ﻓﻴﻪ ﻏﺎﻴﺔ ﺍﻟﺘـﺄﺜﺭ ﻭﻋـﺯﻡ ﺃﻥ ﻴﺘﺒـﻊ ﻁﺭﻴﻕ ﺍﻟﺩﻴﻨﻴﻴﻥ ,ﻭﺠﺎل ﻓﻲ ﺨﺎﻁﺭﻩ ﻋﻨﺩ ﺫﺍﻙ ﺘﺄﺴﻴﺱ ﻁﺎﺌﻔﺔ ﺩﻴﻨﻴﺔ ﻭﻟﻜﻨﻪ ﺃﺩﺭﻙ ﺃﻥ ﺠﻬﻠﻪ ﻻ ﻴـﺴﻤﺢ ﻟﻪ ﺒﺎﻟﺘﻁﻠﻊ ﻟﻬﺫﺍ ﺍﻟﻤﺭﻜﺯ ﺍﻟﺭﻓﻴﻊ ,ﻓﺄﻜﺏ ﻋﻠﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺴﻨﻪ ﺜﻼﺙ ﻭﺜﻼﺜﻭﻥ ﺴﻨﺔ ﻭﺼﺎﺭ ﻴﻨﺘﻘل ﻤﻥ ﺠﺎﻤﻌﺔ ﺇﻟﻰ ﺠﺎﻤﻌﺔ ﻟﺘﺤﺼﻴل ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺤﺘﻰ ﻨﺎل ﻤﻜﺎﻨﹰﺎ ﻋﺎﻟﻴﹰﺎ ﻤﻨﻬﺎ).(307 ﻜﺎﻥ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﻬﺩ ﻴﻤﻬﺩ ﻁﺭﻴﻕ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ,ﻓـﺄﺠﻤﻊ ﺍﺠﻨـﺎﺕ ﻟﻴﻭﻻ ﻋﻠﻰ ﻤﻌﺎﻜﺴﺘﻪ ﻭﺼﺩ ﺍﻟﻨﺎﺱ ﻋﻥ ﺴﺒﻴﻠﻪ .ﻓﻜﺎﻥ ﻜﻠﻤﺎ ﺃﺭﺸﺩ ﻟﻭﺜﺭ ﺍﻟﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻘل ﻭﺍﺴﺘﺸﻌﺎﺭ ﺍﻟﺤﺭﻴﺔ ﻓﻲ ﺍﻟﺒﺤﺙ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ ﻭﺘﺄﻴﻴﺩ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﺤﺭﺓ ﺍﻟﻤﺩﻋﻤﺔ ﻋﻠﻰ ﺍﻟﻘﻭﺍﻨﻴﻥ ,ﻜﺎﻥ ﺍﺠﻨﺎﺕ ﻴﺘﺸﺩﺩ ﻓﻲ ﻭﺠﻭﺏ ﺍﻟﻁﺎﻋﺔ ﺒﻼ ﺘﺭﺩﺩ ﻷﺤﻜﺎﻡ ﺍﻟﺩﻴﻥ ,ﻭﺒﺘﻘﺭﻴﺭ ﺤﻜﻭﻤﺔ ﻤﻁﻠﻘﺔ ﻴﻘﻭﺩﻫﺎ ﻤﻠﻙ ﻓﺭﺩ ,ﻓﻜﺎﻥ ﻴﺭﻤـﻲ ﻓﻲ ﺘﻌﺎﻟﻴﻤﻪ ﺍﻟﻰ ﺠﻌل ﺍﺘﺒﺎﻋﻪ ﺍﺸﺒﻪ ﺒﺎﻟﺠﻨﻭﺩ ﻓﻲ ﺴﺎﺤﺔ ﺍﻟﻭﻏﻰ ﻴﺠﺏ ﻋﻠـﻴﻬﻡ ﺍﻻﺴﺘـﺴﻼﻡ ﻟﻘﺎﺌـﺩﻫﻡ ﻴﻭﺠﻬﻬﻡ ﻭﻴﺭﻤﻲ ﺒﻬﻡ ﺤﻴﺙ ﺃﺭﺍﺩ).(308 ﺘﻌﺭﻑ ﺍﺠﻨﺎﺕ ﻟﻴﻭﻻ ﺃﺜﻨﺎﺀ ﺇﻗﺎﻤﺘﻪ ﺒﺒﺎﺭﻴﺱ ﺒﺒﻌﺽ ﺍﻟﻁﻼﺏ ﻓﻲ ﻋﻠﻡ ﺍﻟﻼﻫﻭﺕ ﻭﻫﻡ ﻴﺒﻴـﺭ ﻟـﻭﻓﻴﻔﺭ ﻭﺭﻭﺩ ﺭﻴﺠﺯ ﻭﻓﺭﺍﻨﺴﻭﺍ ﻜﺴﺎﻓﻴﻴﻪ ﻭﺜﻼﺜﺔ ﻤﻥ ﺍﻻﺴﺒﺎﻨﻴﻴﻥ ﻤﺜﻠﻪ ﻭﻫﻡ ﺠﺎﻥ ﻟﻴﻨـﺯ ﻭﻨﻴﻜـﻭﻻ ﺒﻭﺒـﺎﺩﻴﻼ ﻭﺍﻟﻔﻭﻨﺱ ﺴﺎﻟﻤﻴﺭﻭﻥ .ﻓﺎﺠﺘﻤﻊ ﺒﻬﻡ ﻓﻲ 15ﺃﻏﺴﻁﺱ ﺴﻨﺔ 1534ﻡ ﻓﻲ ﻤﻜﺎﻥ ﺘﺤـﺕ ﺍﻻﺭﺽ ﻤـﻥ ﻜﻨﻴﺴﺔ ﻤﻭﻨﺘﻤﺭ ,ﻭﻫﻨﺎﻟﻙ ﺘﻌﺎﻫﺩﻭﺍ ﻋﻠﻰ ﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﻔﻘﺭ ﻭﺍﺭﺸﺎﺩ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻰ ﺍﻟﺩﻴﻥ ,ﻭﺤﺞ ﺍﻻﺭﺍﻀﻲ ﺍﻟﻤﻘﺩﺴﺔ .ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺤﺭﻭﺏ ﻗﺎﺌﻤﺔ ﺒﻴﻥ ﺍﻷﻭﺭﻭﺒﻴﻴﻥ ﻭﺍﻻﺘﺭﺍﻙ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﻬﺩ ﻋﺩﻟﻭﺍ ﻋﻥ ﺍﻟﺤـﺞ ﺍﻟﻰ ﺍﺭﺸﺎﺩ ﺍﻟﻜﻔﺎﺭ ﻟﻠﺩﻴﻥ ﻭﻗﺭﺭﻭﺍ ﺃﻥ ﻴﺘﻔﺭﻗﻭﺍ ﻓﻲ ﺍﻻﻗﻁﺎﺭ ﻋﻠﻰ ﺍﻥ ﻴﺠﺘﻤﻌﻭﺍ ﻓﻲ ﻓﻴﻨﺯ ﺴـﻨﺔ 1537ﻡ ﺃﻱ ﺒﻌﺩ ﺘﻌﺎﻫﺩﻫﻡ ﺒﺜﻼﺙ ﺴﻨﻴﻥ ﻟﻴﻘﺩﻡ ﻜل ﻤﻨﻬﻡ ﺒﻴﺎﻨﹰﺎ ﻋﻤﺎ ﻓﻌﻠﻪ ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﺩﺓ ).(309 . 307ﺁﻥ ﺠﺭﺍﻨﺕ ،ﻫﺎﺭﻭﻟﺩ ﺘﻤﺒﺭﻟﻲ ،ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﻭﺍﻟﻌﺸﺭﻴﻥ ) /(1950-1789ﺘﺭﺠﻤﺔ ﺒﻬﺎﺀ ﻓﻬﻤﻲ ،ﺃﺤﻤﺩ ﻋﺯﺕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ،ﺍﻟﻘﺎﻫﺭﺓ.1985 ،ﺹ 134 308 .ﺠﻼل ﻴﺤﻴﻰ ،ﺠﺎﺩ ﻁﻪ ،ﻤﻌﺎﻟﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ :ﺩﺭﺍﺴﺔ ﻟﺘﻁﻭﺭ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ ﻭﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻟﻌﺎﻟﻡ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﻨﺸﺄﺓ ﺍﻟﻤﻌﺎﺭﻑ ،1974 ،ﺹ 154 . 309ﺃﺤﻤﺩ ﻴﻭﺴﻑ ،ﻤﺤﻤﺩ ﺯﺒﺎﺭﺓ ،ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭﺍ ﺍﻟﻤﺼﺭﻴﺔ.1989 ،ﺹ 43 ﻭﻓﻲ ﺃﻜﺘﻭﺒﺭ ﻤﻥ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﺠﺘﻤﻊ ﻟﻴﻭﻻ ﻭﻟﻭﻓﻴﻔﺭ ﻭﻟﻴﻨﺯ ﻭﺸﺨﺼﻭﺍ ﺍﻟﻰ ﺭﻭﻤﺎ ﻓﻘـﺎﺒﻠﻭﺍ ﺍﻟﺒﺎﺒـﺎ ﺒﻭﻟﺱ ﺍﻟﺜﺎﻟﺙ ﻭﻋﺭﻀﻭﺍ ﻋﻠﻴﻪ ﻤﺸﺭﻭﻋﻬﻡ ﻤﻥ ﺘﻜﻭﻴﻥ ﻁﺎﺌﻔﺔ ﺩﻴﻨﻴﺔ ﻟﻨﺸﺭ ﻤﺒﺎﺩﺉ ﺍﻟﺩﻴﺎﻨﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴـﺔ ﻭﺘﺄﻴﻴﺩ ﻤﺭﻜﺯ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ,ﻓﺄﻅﻬﺭ ﺍﺭﺘﻴﺎﺤﻪ ﻟﻌﻤﻠﻬﻡ ﻭﺍﺼﺩﺭ ﺍﻤﺭﻩ ﺒﺘﺄﺴﻴﺱ ﺘﻠﻙ ﺍﻟﻁﺎﺌﻔﺔ ﻓـﻲ 17ﺴﺒﺘﻤﺒﺭ ﺴﻨﺔ 1540ﻡ ﻭﺴﻤﻰ ﻟﻴﻭﻻ ﻁﺎﺌﻔﺘﻪ ﺒﺎﻟﺠﺯﻭﻴﺕ ﻤﺼﺩﺍﻗ ﹰﺎ ﻟﻤﺸﻬﺩ ﺭﻭﺤﺎﻨﻲ ﺸﻬﺩﻩ ﻜﻤﺎ ﻗﺎل ﻼ ﻭﻫﻭ ﻴﺸﻜﻭ ﻤﻥ ﺍﻵﻤﻪ ,ﻓﺄﻭﺼﻰ ﺍﻻﺏ ﺍﻟﻤﺴﻴﺢ ﺒﻠﻴـﻭﻻ ﻼ ﺼﻠﻴﺒﹰﺎ ﻁﻭﻴ ﹰ ﺭﺃﻯ ﻓﻴﻪ ﺍﻻﺏ ﻤﻊ ﺍﺒﻨﻪ ﺤﺎﻤ ﹰ ﻭﺃﻭﺼﻰ ﻟﻴﻭﻻ ﺒﺎﻟﻤﺴﻴﺢ ﺨﻴﺭﹰﺍ )(310 . ﻜﺎﻥ ﺍﺠﻨﺎﺕ ﻟﻴﻭﻻ ﻴﺭﻤﻲ ﺒﻬﺫﻩ ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﻰ ﺘﺤﻘﻴﻕ ﻏﺭﻀﻴﻥ ﺃﻭﻟﻬﻤـﺎ ﻫﺩﺍﻴـﺔ ﺍﻟﻜـﺎﻓﺭﻴﻥ ﺍﻟـﻰ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺜﺎﻨﻴﻬﻤﺎ ﺘﻜﻭﻴﻥ ﺠﻴﺵ ﻤﺤﺎﺭﺏ ﻟﻨﺼﺭ ﺍﻟﺒﺎﺒﺎ ,ﻓﻭﻀﻊ ﺍﺠﻨﺎﺕ ﻟﻴﻭﻻ ﻨﻅﺎﻡ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﻭﻟﻤﺎ ﺨﻠﻔﻪ ﺘﻠﻤﻴﺫﻩ ﻟﻴﻨﺯ ﻏﻴﺭ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺫﻟﻙ ﺍﻟﻨﻅﺎﻡ ﻭﺨﻔﻑ ﻤﻥ ﺼﺭﺍﻤﺘﻪ .ﻭﻴﻨﻘﺴﻡ ﺃﻋﻀﺎﺀ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔـﺔ ﺍﻟﻰ ﺨﻤﺴﺔ ﺃﻗﺴﺎﻡ ):(311 -1ﺍﻻﻋﻀﺎﺀ ﺍﻟﺯﻤﻨﻴﻴﻥ ﻭﻫﻡ ﺍﻟﺫﻴﻥ ﻴﻤﻜﺜﻭﻥ ﺴﻨﺔ ﺘﺤﺕ ﺍﻟﺘﻤﺭﻴﻥ ﺘﺅﺨﺫ ﻋﻠﻴـﻪ ﻋﻬـﻭﺩ ﺒـﺴﻴﻁﺔ ﻭﻴﺸﺘﻐﻠﻭﻥ ﺒﺄﻋﻤﺎل ﻴﺩﻭﻴﺔ ﻭﻴﺅﺩﻭﻥ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺩﻨﻴﺌﺔ . -2ﺍﻻﻋﻀﺎﺀ ﺍﻟﺠﺩﺩ ﻭﻫﻡ ﺸﺎﺒﺎﻥ ﻤﺘﻌﻠﻤﻭﻥ ﻤﻌﺘﻨﻲ ﺒﺎﻨﺘﺨﺎﺒﻬﻡ .ﻴﺤﺭﻡ ﻋﻠﻴﻬﻡ ﺍﻻﺸﺘﻐﺎل ﺒﺄﻱ ﺩﺭﺱ ﻤﺩﺓ ﺴﻨﺘﻴﻥ ﻭﻻ ﺘﺅﺨﺫ ﻋﻠﻴﻬﻡ ﻋﻬﻭﺩ ,ﻭﺒﻌﺩ ﻤﻀﻲ ﺍﻟﺴﻨﺘﻴﻥ ﻴـﺴﻤﺢ ﻟﻬـﻡ ﺒﺩﺭﺍﺴـﺔ ﺍﻻﺩﺏ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻌﻠﻭﻡ ,ﻓﺈﺫﺍ ﺒﻠﻐﻭﺍ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﻌﺸﺭﻴﻥ ﺃﻭ ﺍﻟﺜﻼﺜﻴﻥ ﺒﺩﺃﻭﺍ ﺒﺩﺭﺍﺴﺔ ﻋﻠﻡ ﺍﻟﻼﻫﻭﺕ ﺜﻡ ﻋﻴﻨﻭﺍ ﻗﺴﻭﺴﹰﺎ ,ﻭﺍﺫ ﺫﺍﻙ ﻴﻨﻘﻁﻌﻭﻥ ﺴﻨﺔ ﻜﺎﻤﻠﺔ ﻋﻥ ﻜل ﺩﺭﺱ ﺍﻭ ﺍﺨـﺘﻼﻁ ﻤـﻊ ﺍﻟﻨـﺎﺱ , ﻭﺘﺴﻤﻰ ﻫﺫﻩ ﺍﻟﺴﻨﺔ ﺒﻤﺩﺭﺴﺔ ﺍﻟﻘﻠﺏ ﻭﺒﻌﺩﻫﺎ ﺘﺅﺨﺫ ﻋﻠﻴﻬﻡ ﺍﻟﻌﻬﻭﺩ ﺍﻟﻤﻘﺭﺭﺓ).(312 -3ﺍﻻﻋﻀﺎﺀ ﺍﻟﻤﺴﻤﻴﻥ ﺒﺎﻟﺘﻼﻤﻴﺫ ﻫﻡ ﺭﺠﺎل ﻤﺘﻌﻠﻤﻭﻥ ﺍﺨﺫﺕ ﻋﻠﻴﻬﻡ ﺍﻟﻌﻬﻭﺩ ﺍﻟـﺴﺭﻴﺔ ﺍﻟﻤﻘـﺭﺭﺓ ﻭﻭﻅﻴﻔﺘﻬﻡ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻻﺭﺸﺎﺩ ﻭﻗﻴﺎﺠﺔ ﺍﻟﻀﻤﺎﺌﺭ . 310 .ﺠﺎﺩ ﻁﻪ ,ﺘﺎﺭﻴﺦ ﺍﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ,ﺹ . 137 – 136 . Althaus Paul, The Ethics of Marthin Luther/ Translated by Robert C. Schultz,-Philadelphia: 311 Fortress Press, 1972.P22 . John Larner, Marco Polo and the DISCOVERY OF The Discovery of the Worlad, -Yale 312 University Press, 1999,P44 -4ﺍﻻﻋﻀﺎﺀ ﺍﻟﺭﻭﺤﻴﻭﻥ ﻭﻫﻡ ﺃﺭﻗﻰ ﻤﻥ ﺍﻟﺴﺎﺒﻘﻴﻥ ﺘﺅﺨﺫ ﻋﻠﻴﻬﻡ ﻋﻬﻭﺩ ﻋﺎﻟﻴﺔ ﻭﻭﻅﻴﻔﺘﻬﻡ ﻤﺴﺎﻋﺩﺓ ﺍﻻﺴﺎﺘﺫﺓ . -5ﺍﻻﺴﺎﺘﺫﺓ ﻭﻫﻡ ﺍﻟﻁﺒﻘﺔ ﺍﻟﻌﻠﻴﺎ ﻤﻥ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﺍﺨﺘﻴﺭﻭﺍ ﻤﻥ ﺨﻼﺼﺔ ﺍﻻﺸﻴﺎﻉ ﻭﻫﻡ ﺍﻻﻋـﻀﺎﺀ ﺍﻟﺤﻘﻴﻘﻴﻭﻥ ﻟﺠﻤﺎﻋﺔ ﺍﻟﺠﺯﻭﻴﺕ ﺍﻟﻌﺎﺭﻓﻭﻥ ﺒﺄﺴﺭﺍﺭ ﻁﺎﺌﻔﺘﻬﻡ ﻭﻷﺠل ﺃﻥ ﻴﺒﻠﻎ ﺍﻟﺭﺠل ﺍﻟﻰ ﻫـﺫﻩ ﺍﻟﻤﻜﺎﻨﺔ ﻴﺠﺏ ﻋﻠﻴﻪ ﺃﻥ ﻴﺘﻌﻬﺩ ﺒﺭﻋﺎﻴﺔ ﺍﻟﺭﻫﺒﻨﺔ ﻭﺍﻴﺜﺎﺭ ﺍﻟﻔﻘﺭ ﻭﺍﻻﺨﻼﺹ ﺍﻟﻤﻁﻠﻕ ﻟﻠﺒﺎﺒـﺎ ﻭﺃﻥ ﻴﻘﺒل ﺃﻱ ﻤﻬﻤﺔ ﺘﺴﻨﺩ ﺇﻟﻴﻪ )(313 . ﻭﻜﺎﻨﺕ ﺭﺌﺎﺴﺔ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﺘﺴﺘﻨﺩ ﺍﻟﻰ ﻭﺍﺤﺩ ﻤﻥ ﻗﺴﻡ ﺍﻻﺴﺎﺘﺫﺓ ﻴﺸﻐﻠﻬﺎ ﻤﺩﺓ ﺤﻴﺎﺘﻪ .ﻭﻋﻠﻴـﻪ ﺃﻥ ﻴﻘﻴﻡ ﺒﺭﻭﻤﺎ ﻭﻟﻪ ﺴﻠﻁﺔ ﻤﻁﻠﻘﺔ ﻋﻠﻰ ﺃﺸﻴﺎﻋﻪ ﺍﺘﺒﺎﻋﹰﺎ ﻟﻬﺫﺍ ﺍﻻﺼل ﺍﻟﺫﻱ ﻭﻀـﻌﻪ -ﺍﺠﻨـﺎﺕ ﻟﻴـﻭﻻ – ﻤﺅﺴﺱ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﻭﻫﻭ) "(314ﻋﻠﻰ ﻜل ﻋﻀﻭ ﻤﻥ ﻫﺫﻩ ﺍﻟﻁﺎﺌﻔﺔ ﺃﻥ ﻴﻁﻴﻊ ﻜﻤﺎ ﻟﻭ ﻜﺎﻥ ﺠﺜﺔ ﻫﺎﻤﺩﺓ ﺃﻭ ﻋﺼﺎ ﻓﻲ ﻴﺩ ﺭﺠل ﻫﺭﻡ " .ﻭﻟﻤﺎ ﺠﺎﺀ ﺍﻟﺒﺎﺒﺎ ﺠﻭل ﺍﻟﺜﺎﻟﺙ ﺯﺍﺩ ﻓﻲ ﺍﻤﺘﻴـﺎﺯﺍﺘﻬﻡ ﻓﺠﻌﻠﻬـﻡ ﻏﻴـﺭ ﺨﺎﻀﻌﻴﻥ ﻷﻱ ﺴﻠﻁﺔ ﻓﻲ ﺍﻻﺭﺽ ﺍﻻ ﺴﻠﻁﺘﻪ ﻭﺴﻠﻁﺔ ﺭﺌﻴﺴﻬﻡ ,ﻭﻗـﺩ ﻋـﺭﻑ ﺍﻟﺠﺯﻭﻴـﺕ ﻜﻴـﻑ ﻴﺴﺘﻔﻴﺩﻭﻥ ﻤﻥ ﻫﺫﺍ ﺍﻟﻤﺭﻜﺯ ﺍﻻﺴﺘﺜﻨﺎﺌﻲ ﻓﺒﺫﻟﻭﺍ ﺠﻬﺩﻫﻡ ﻟﺘﺤﻘﻴﻕ ﺃﻤﻨﻴﺘﻬﻡ ﻭﻫﻲ ﻗﻴﺎﺩﺓ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻟـﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺃﺭﻭﺍﺤﻬﻡ).(315 ﺘﺫﺭﻉ ﻫﺅﻻﺀ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺼﺒﺭ ﻭﺍﻟﺤﻠﻡ ﻭﺍﻟﻤﺩﺍﺨﻼﺕ ﻭﺍﻟﺜﺒﺎﺕ ,ﻓﻠﻡ ﻴﻬﻨﻭﺍ ﺃﻤﺎﻡ ﻜﺎﺭﺜﺔ ,ﻭﻟﻡ ﻴﺘﺸﺩﺩﻭﺍ ﺃﻤﺎﻡ ﺠﺒﺎﺭ ﻜﻴﻼ ﻴﻜﺴﺭﻫﻡ ,ﺒل ﻋﺭﻓﻭﺍ ﻜﻴﻑ ﻴـﺩﺍﺭﻭﻥ ﻭﻜﻴـﻑ ﻴﺘـﺩﺨﻠﻭﻥ ﻭﻴﺤﺘـﺎﻁﻭﻥ ﺒﺎﻷﻜـﺎﺒﺭ ﻭﺍﻷﺼﺎﻏﺭ ﻜل ﻋﻠﻰ ﻗﺩﺭ ﻋﻘﻠﻪ ﻭﺭﺘﺒﺘﻪ ﺤﺘﻰ ﺃﻨﻙ ﻜﻨﺕ ﺘﺠﺩﻫﻡ ﻤﻊ ﺍﻟﻤﻠﻭﻙ ﻭﻋﻨﺩ ﻨﺩﻴﻤﺎﺘﻬﻡ ﻭﻤﻊ ﺍﻟﻘﺎﺩﺓ ﻭﺍﻟﻤﻘﻭﺩﻴﻥ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ ,ﻟﺫﻟﻙ ﻟﻡ ﻴﺤﺩﺙ ﺤﺩﺙ ﺴﻴﺎﺴﻲ ﺃﻭ ﺍﺠﺘﻤﺎﻋﻲ ﺇﻻ ﻭﻟﻬﻡ ﻴـﺩ ﻓﻴـﻪ ,ﻓﻜـﺎﻨﻭﺍ 313 .ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺒﻭﺍﺒﺔ ﻋﺭﺒﻴﺔ ﺍﺴﻼﻤﻴﺔ ﺸﺎﻤﻠﺔ ,ﻓﺭﻕ ﻭﻤﺫﺍﻫﺏ ﺩﻴﻨﻴﺔ /ﺠﺯﻭﻴﺕ – ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 20ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ . (http://aarabiah.isoc.ae) : . Richard Henry Major, The discoveries of Prince Henry, the Navigator, and their results, - 314 London: Sampson, 1877,977 . David Ogg, Europe in the Seventeenth Century,- Oxford: Adam& Charles Black, 1954,p52 315 ﻴﺅﻴﺩﻭﻥ ﺍﻟﻭﺯﺭﺍﺀ ﺃﻭ ﻴﺴﻘﻁﻭﻨﻬﻡ ,ﻭﻴﻬﻴﺌﻭﻥ ﺍﻟﺜﻭﺭﺍﺕ ﺃﻭ ﻴﻔﺸﻠﻭﻨﻬﺎ ,ﻭﻴﺭﻭﺠﻭﻥ ﺍﻻﺸﺎﻋﺎﺕ ﻭﻴﺒﻁﻠﻭﻨﻬﺎ ,ﻓﻜﺎﻨﻭﺍ ﻫﻡ ﺍﻟﺤﺎﻜﻤﻴﻥ ﺤﻘﻴﻘﺔ ﺨﻠﻑ ﻜل ﻤﻠﻙ ﻭﻭﺭﺍﺀ ﻜل ﻗﺎﺌﺩ ﺁﻤﺭ )(316 . ﻜﺎﻥ ﻤﻤﺎ ﻗﺭﺭﻩ ﻤﺅﺴﺱ ﻁﺎﺌﻔﺘﻬﻡ ﻋﻠﻴﻬﻡ ﻤﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﻫﻴﺌﺔ ﻤﻥ ﺍﻟﻬﻴﺌﺎﺕ ﺃﻨﻪ ﻴﺠﺏ ﻋﻠـﻰ ﻜـل ﻤﻨﻬﻡ ﺃﻥ ﻴﻜﻭﻥ ﺭﺃﺴﻪ ﻤﻨﺨﻔﻀﹰﺎ ﺍﻟﻰ ﺍﻻﻤﺎﻡ ﻏﻴﺭ ﻤﺎﺌل ﺍﻟﻰ ﺍﺤﺩ ﺍﻟﺠـﺎﻨﺒﻴﻥ ,ﺃﻥ ﺘﻜـﻭﻥ ﻋﻴﻨـﻪ ﺩﻭﻥ ﻤﺨﺎﻁﺒﻪ ﺒﺤﻴﺙ ﻻ ﻴﺭﺍﻩ ﺇﻻ ﺍﺨﺘﻼﺴﹰﺎ ,ﻭﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﺸـﻔﺘﺎﻩ ﻻ ﻤﻔـﺭﻁﺘﻴﻥ ﻓـﻲ ﺍﻻﻨﻁﺒـﺎﻕ ﻭﻻ ﻤﻔﺘﻭﺤﺘﻴﻥ ,ﻭﺃﻥ ﻻ ﻴﺠﻌﺩ ﺠﺒﻬﺘﻪ ﻭﻻ ﺃﻨﻔﻪ ﻭﺃﻥ ﻴﻅﻬﺭ ﻤﺴﺭﻭﺭﹰﺍ ﻤﺤﺒﻭﺒ ﹰﺎ ﻻ ﺤﺯﻴﻨﹰﺎ ﻋﺒﻭﺴ ﹰﺎ .ﻜﺎﻨـﺕ ﻜل ﻤﺠﻬﻭﺩﺍﺕ ﺍﻟﺠﺯﻭﻴﺕ ﺘﺭﻤﻲ ﺍﻟﻰ ﻏﺭﺽ ﻭﺍﺤﺩ ﻫﻭ ﺘﻭﺯﻴﻊ ﺠﻴﺸﻬﻡ ﺍﻟﺠﺭﺍﺭ ﻓﻲ ﻜل ﻤﻜﺎﻥ ﺒﺤﻴـﺙ ﺇﺫﺍ ﺍﻋﻁﻴﺕ ﻟﻬﻡ ﺍﺸﺎﺭﺓ ﻗﺎﻤﻭﺍ ﺩﻓﻌﺔ ﻭﺍﺤﺩﺓ ﻓﻲ ﺍﻥ ﻭﺍﺤﺩ ﻟﺘﺤﻘﻴﻕ ﻤﺭﺍﺩ ﺩﺍﻋﻴﻬﻡ ﺍﻻﻜﺒﺭ).(317 ﺜﺒﺕ ﺘﺩﺨل ﺍﻟﺠﺯﻭﻴﺕ ﻓﻲ ﺍﻟﺠﺭﺍﺌﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻜﻤﻘﺘل ﻫﻨﺭﻱ ﺍﻟﺭﺍﺒﻊ ,ﻓﺄﻀـﻁﺭﺕ ﺒﻌـﺽ ﺍﻻﻤـﻡ ﻟﻁﺭﺩﻫﻡ ﻤﻥ ﺒﻼﺩﻫﺎ ﻓﻘﺩ ﻁﺭﺩﻭﺍ ﺴﻨﺔ 1578ﻡ ﻤﻥ ﺃﻨﻔﻴﺭ ,ﻭﺴﻨﺔ 1598ﻤﻥ ﻫﻭﻟﻨﺩﺍ ,ﺤﻴﺙ ﺜﺒﺘـﺕ ﻋﻠﻴﻬﻡ ﺍﻟﻤﺅﺍﻤﺭﺓ ﻋﻠﻰ ﻗﺘل ﻤﻭﺭﻴﺱ ﻨﺎﺴﻭ ,ﻭﺴﻨﺔ 1618ﻤﻥ ﺒﻭﻫﻤﻴﺎ ,ﻭﺴﻨﺔ 1619ﻤﻥ ﻤﻭﺭﺍﻓﻴﺎ , ﻭﺴﻨﺔ 1643ﻤﻥ ﻤﺎﻟﻁﺔ ,ﻭﺴﻨﺔ 1759ﻤﻥ ﺍﻟﺒﺭﺘﻐﺎل ﺤﻴﺙ ﺘﺂﻤﺭﻭﺍ ﻋﻠﻰ ﻗﺘـل ﺍﻟﻤﻠـﻙ ,ﻭﺴـﻨﺔ 1767ﻤﻥ ﺃﺴﺒﺎﻨﻴﺎ ﺤﻴﺙ ﻜﺩﺭﻭﺍ ﺼﻔﻭ ﺍﻻﻤﻥ ﺍﻟﻌﺎﻡ ,ﻭﺴﻨﺔ 1767ﻤﻥ ﺴﻴﻠﻴﺴﻴﺎ ,ﻭﺴﻨﺔ 1786ﻤﻥ ﺒﺎﺭﻡ )(318 . ﺍﺸﺘﻬﺭ ﺍﻟﺠﺯﻭﻴﺕ ﻓﻲ ﺠﻤﻴﻊ ﺍﻗﻁﺎﺭ ﺍﻻﺭﺽ ﺒﺘﺤﺭﻴﻙ ﺍﻟﺴﻭﺍﻜﻥ ﻭﺍﻟﻌﻤل ﻓﻲ ﺍﻟﺨﻔﺎﺀ ﻷﻏﺭﺍﺽ ﺒﻌﻴﺩﺓ ,ﻓﺭﻤﺘﻬﻡ ﺍﻻﻤﻡ ﻋﻥ ﻗﻭﺱ ﺤﺘﻰ ﺍﻥ ﺍﻟﺒﺎﺒﺎ ﻜﻠﻴﻤﺎﻥ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﻟﻤﺎ ﺍﻀﻁﺭ ﻟﺘﺤﺴﻴﻥ ﺴﻴﺎﺴـﺘﻪ ﻤـﻊ . J.P. Oliveira Martins, The golden age of Prince Henry the Navigator.- London: Chapman and 316 Hall. 1914. 317 ﺠﻼل ﻴﺤﻴﻰ ،ﺠﺎﺩ ﻁﻪ ،ﻤﻌﺎﻟﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ :ﺩﺭﺍﺴﺔ ﻟﺘﻁﻭﺭ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ ﻭﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻟﻌﺎﻟﻡ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﻨﺸﺄﺓ ﺍﻟﻤﻌﺎﺭﻑ .1974 ، 318 .ﺸﺒﻜﺔ ﺍﻟﻔﻴﺼل ﻨﺕ ,ﻤﻘﺎﻻﺕ :ﺃﺩﻴﺎﻥ ﻭﻤﻌﺘﻘﺩﺍﺕ /ﺠﺯﻭﻴﺕ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﺴﺒﺘﻤﺒﺭ , 2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ : ) . (http://www.fesal.net/articles ﻤﻠﻭﻙ ﺃﻭﺭﻭﺒﺎ ﺍﻟﻰ ﺍﻗﻔﺎل ﻤﺩﺭﺴﺘﻬﻡ ﻓﻲ ﺭﻭﻤﺎ ﺴﻨﺔ , 1772ﺜﻡ ﺃﺼﺩﺭ ﺃﻤﺭﻩ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺒﻤﺤـﻭ ﻁﺎﺌﻔﺘﻬﻡ )(319 . ﻜﺎﻥ ﻋﺩﺩ ﺍﻟﺠﺯﻭﻴﺕ ﻋﻨﺩ ﻨﻜﺒﺘﻬﻡ ﻫﺫﻩ ) (22559ﻓﻠﻡ ﺘﻨﺜﻥ ﻋﺯﻴﻤﺘﻬﻡ ﻭﻟﻡ ﺘﻔﺘﺭ ﻫﻤﺘﻬﻡ ﺒل ﻀـﻤﻭﺍ ﺼﻔﻭﻓﻬﻡ ﻭﺠﻌﻠﻭﺍ ﻟﻬﻡ ﺭﺌﺎﺴﺔ ﺴﺭﻴﺔ ,ﻭﻗﺩ ﺃﻋﺎﺩ ﺍﻟﺒﺎﺒﺎ ﺍﻋﺘﺒﺎﺭ ﻁﺎﺌﻔﺘﻬﻡ ﺴﻨﺔ 1801ﺘﺤﺕ ﺍﺴﻡ ﻁﺎﺌﻔﺔ ﺍﻟﻘﻠﻭﺏ ﺍﻟﻤﻘﺩﺴﺔ ﻭﺘﻤﻜﻥ ﺴﻨﺔ 1814ﻤﻥ ﺍﺼﺩﺍﺭ ﺍﻤﺭ ﺒﺎﺒﻭﻱ ﻤﻠﻐﻴ ﹰﺎ ﻷﻤﺭ ﻜﻠﻴﻤﺎﻨﺱ ﺍﻟﺭﺍﺒـﻊ ﻋـﺸﺭ ﻭﺃﻋﺎﺩ ﻟﻁﺎﺌﻔﺔ ﺍﻟﺠﺯﻭﻴﺕ ﺤﻘﻭﻗﻬﺎ ﻜﺎﻓﺔ ,ﻭﻟﻜﻨﻬﺎ ﻟﺘﻬﻡ ﺃﻓﺭﺍﺩﻫﺎ ﻭﻤﺩﺍﺨﻼﺘﻬﻡ ﺍﺴﺘﺠﻠﺒﺕ ﺴﺨﻁ ﺍﻟﻤﻤﺎﻟـﻙ ﻤﻥ ﺠﺩﻴﺩ ﻓﺎﺒﺘﺩﺃﺕ ﺘﻁﺎﺭﺩﻫﺎ).(320 ﺍﻟﻭﺍﻗﻊ ﺃﻥ ,ﻁﺎﺌﻔﺔ ﺍﻟﺠﺯﻭﻴﺕ ﺍﻤﺘﺎﺯﺕ ﺒﻐﺭﺽ ﺒﻌﻴﺩ ﻭﻫﻭ ﺃﻨﻬﺎ ﺭﺃﺕ ﺃﻥ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺠﺎﺀﺕ ﻟﺘﺨﻠـﻊ ﺍﻟﻨﺎﺱ ﻋﻥ ﻫﺫﻩ ﺍﻟﺤﻴﺎﺓ ﻓﻠﻡ ﺘﻨﺠﺢ ,ﻭﺤﺎﻭل ﺭﺠﺎل ﺍﻟﻘﺭﻭﻥ ﺍﻟﻭﺴﻁﻰ ﺃﻥ ﻴﻌﻴﺩﻭﺍ ﺴﺒﺎﺏ ﻤﺒﺎﺩﺌﻬﺎ ﻫـﺫﻩ ﻓﻔﺸﻠﻭﺍ ,ﻓﻜﺎﻥ ﺍﻟﻔﺎﺭﻕ ﺒﻴﻥ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺭﻭﺡ ﺍﻟﻌﺼﻭﺭ ﻜﺒﻴﺭﹰﺍ ﺠﺩﹰﺍ ﻓﺄﺭﺍﺩ ﺍﻟﺠﺯﻭﻴﺕ ﺃﻥ ﻴﺨﻔﻔﻭﺍ ﻤـﻥ ﻫﺫﺍ ﺍﻟﺘﺸﺩﺩ ﻟﻴﺠﺫﺒﻭﺍ ﺍﻟﻨﺎﺱ ﺍﻟﻰ ﺩﻴﺎﻨﺘﻬﻡ .ﺭﺃﻭﺍ ﺃﻥ ﺍﻟﻨﺎﺱ ﻜﻠﻬﻡ ﻻ ﻴﺄﺘﻭﻥ ﺍﻟﻴﻬﻡ ﻓﺫﻫﺒﻭﺍ ﻫﻡ ﺍﻟﻰ ﺍﻟﻨﺎﺱ ,ﻭﺭﺃﻭﺍ ﺍﻨﻬﻡ ﻻ ﻴﺤﻀﺭﻭﻥ ﺍﻟﻰ ﺍﻟﻜﻨﺎﺌﺱ ﻓﺤﻤﻠﻭﺍ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻟﻴﻬﻡ ,ﻭﺁﻨﺴﻭﺍ ﺍﻨﻬﻡ ﺍﺼـﺒﺤﻭﺍ ﻴﺤﺒـﻭﻥ ﺍﻟﺘﻘﺭﺏ ﻤﻥ ﺍﻟﻁﺒﻴﻌﺔ ﻓﺎﻋﺘﺒﺭﻭﻫﺎ ﻭﺠﻌﻠﻭﺍ ﻟﻬﺎ ﻤﻥ ﻤﺒﺎﺤﺜﺎﺘﻬﻡ ﺸﺄﻨﹰﺎ .ﻓﻘﺎل ﻫﻨـﺭﻱ ﻤﺎﺭﺘـﺎﻥ ﺍﻟﻜﺎﺘـﺏ ﺍﻟﻔﺭﻨﺴﻲ " :ﻓﻠﻭ ﺃﻀﺎﻓﻭﺍ ﺍﻟﻰ ﻫﺫﻩ ﺍﻻﻏﺭﺍﺽ ﺍﻟﺤﺎﺫﻗﺔ ﺍﺴﺘﻘﺎﻤﺔ ﻭﺤﺭﻴـﺔ ﻭﺭﻭﺤـﹰﺎ ﺩﻴﻨﻴـﺔ ﺤﻘﻴﻘﻴـﺔ ﻻﺴﺘﻁﺎﻋﻭﺍ ﺍﻥ ﻴﺭﺩﻭﺍ ﺍﻟﻰ ﺍﻟﻁﺒﻴﻌﺔ ﺤﻘﻭﻗﻬﺎ ﺒﺩﻭﻥ ﺃﻥ ﻴﻤﺴﻭﺍ ﺒﻘﻭﺍﻨﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﻔﻀﻴﻠﺔ ﺍﻻﺯﻟﻴﺔ " )(321 . ﻜﺎﻥ ﻤﻥ ﺍﻻﻤﻭﺭ ﺍﻟﺘﻲ ﺘﺭﻜﻬﺎ ﻤﺠﻠﺱ ﺘﺭﻨﺕ ﻋﻨﺩ ﺍﻨﺘﻬﺎﺌﻪ ﻟﻴﺘﺼﺭﻑ ﻓﻴﻪ ﺍﻟﺒﺎﺒﺎ ﻨﻔﺴﻪ ﺍﺨﺘﻴﺎﺭ ﻓﻬﺭﺱ ﺒﺄﺴﻤﺎﺀ ﺍﻟﻜﺘﺏ ﺍﻟﺘﻲ ﺘﺭﻴﺩ ﺍﻟﻜﻨﻴﺴﺔ ﺘﺤﺭﻴﻡ ﻗﺭﺍﺀﺘﻬﺎ ﻋﻠﻰ ﺭﻋﺎﻴﺎﻫﺎ . . R.J. Knecht, Renaissance Warrior and Patron: The Reign of Francis I. Cambridge: Cambridge 319 University Press, 1994,p69 Thirty Years, War- Casualties and disease". –available in 20 January 2009 at: . 320 (http://www.experincefestival.com/a/Thirty_Years_War/id/385103) . 321ﻤﻭﻗﻊ ﻤﺠﻤﻊ ﺘﺭﻨﺕ ﻋﻠﻰ ﺸﺒﻜﺔ ﺍﻹﻨﺘﺭﻨﺕ (http://www.thecounciloftrent.com/index.htm) : ﻓﻘﺩ ﻜﺎﻥ ﺍﻟﺒﺎﺒﺎﻭﺍﺕ ﻤﻥ ﺍﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻴﻔﺭﻀـﻭﻥ ﺍﻟﻌﻘﻭﺒـﺎﺕ ﻋﻠـﻰ ﺍﻟﻤـﺅﻟﻔﻴﻥ ﻭﺍﺼﺤﺎﺏ ﺩﻭﺭ ﺍﻟﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﻤﺸﺘﺭﻴﻥ ﻭﺍﻟﻘﺎﺭﺌﻴﻥ ﺍﻟﺫﻱ ﻴﺘﺩﺍﻭﻟﻭﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻬﺭﻁﻘﺔ ﺃﻱ ﺍﻟﺘـﻲ ﺘﺤﻤل ﺒﻴﻥ ﻁﻴﺎﺘﻬﺎ ﻜﻔﺭﹰﺍ ﻭﺯﻨﺩﻗﺔ ,ﻭﺘﺩﺨل ﺘﺤﺕ ﻫﺫﺍ ﺍﻟﻌﻨﻭﺍﻥ ﺍﻟﻜﺘﺏ ﺍﻟﺘﻲ ﺘﺘﻌﺎﺭﺽ ﻤـﻊ ﺍﻟﻤـﺫﻫﺏ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺃﻭ ﺍﻟﺘﻲ ﺘﺭﻤﻲ ﺍﻟﻰ ﺭﻗﺎﺒﺔ ﻜﺎﻤﻠﺔ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻤﺘﺩﺍﻭﻟﺔ ﻓﻲ ﺭﻭﻤﺎ ﻭﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﺒﺎﺒﻭﻴﺔ ,ﻭﻜﺎﻥ ﺍﻟﻤﻘﺼﻭﺩ ﻤﻥ ﺍﺩﺭﺍﺝ ﺍﻟﻜﺘﺏ ﻓﻲ ﺍﻟﻔﻬﺭﺱ ﺃﻭ ﺍﻟﻜﺘﺎﻟﻭﺝ ﻫﻭ ﻭﺠـﻭﺏ ﺍﺤـﺭﺍﻕ ﻫـﺫﻩ ﺍﻟﻜﺘﺏ).(322 ﻭﻓﻲ ﺍﺜﻨﺎﺀ ﺍﻟﻔﺘﺭﺓ ﺘﻭﻗﻔﺕ ﻓﻴﻬﺎ ﺠﻠﺴﺎﺕ ﻤﺠﻤﻊ ﺘﺭﻨﺕ ﻭﺃﻤﺘﺩﺕ ﻋﺸﺭ ﺴﻨﻭﺍﺕ )1562-1552ﻡ( ﻭﻀﻊ ﺍﻟﺒﺎﺒﺎ ﺒﻭل ﺍﻟﺭﺍﺒﻊ )(323 ﻓﻲ ﻋﺎﻡ 1559ﻡ ﺃﻭل ﺍﻟﻔﻬﺎﺭﺱ ﻭﻜﺎﻥ ﻤﻥ ﻀﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻤﺤﺭﻤﺔ ﻓﻲ ﺍﻟﻔﻬﺭﺱ ﻜﺘﺏ ﺍﻟﻤﺼﻠﺤﻴﻥ ﻤﺜل ﻟﻭﺜﺭ ﻭﺯﻭﻨﺠﻠﻲ ﻭﻜﻠﻔﻥ . . The Catholic Encyclopedia: Otto Hartig, "John & Sebastian Cabot", New York: Robert Appleton 322 Company, 1908. (Vol.3), -Available 2 May 2009, 323 at:(http://www.newadvent.org/cathen/03126d.htm .ﻭﻟﺩ ﺒﻭل ﻓﻲ ﻜﺎﻨﻴﻨﻭ ﻗﺭﺏ ﺒﻨﻴﻐﻴﻨﺘﻭ ﻓﻲ ﺍﻴﻁﺎﻟﻴﺎ .ﻭﻜﺎﻥ ﺍﺴﻤﻪ ﺍﻟﻜﺎﻤل ﻫﻭ ﺠﺒﺎﻥ ﺒﻴﺘﺭﻭ ﻜﺭﺍﻓﺎ .ﻭﻜﺎﻥ ﺯﺍﻫﺩﺍ ﻓﻲ ﺍﻟﺤﻴﺎﺓ .ﻭﺼل ﺒﻭل ﺍﻟﻰ ﻤﻨﺼﺏ ﻜﺎﺭﺩﻴﻨﺎل ﻋﺎﻡ 1536ﻡ ﻭﻗﺎﺩ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻠﻭﺜﺭﻱ ﺍﻟﻰ ﺤﺩ ﻤﺎ ﻓﻲ ﺭﻭﻤﺎ .ﻭﺍﺒﺘﺩﺍﺀ ﻤﻥ ﻋﺎﻡ 1550ﻡ ﺘﺭﺃﺱ ﺘﺤﻘﻴﻘﺎﺕ ﺭﻭﻤﺎ ﻭﺍﺼﺒﺢ ﻤﺸﻬﻭﺭﹰﺍ ﺒﺎﻟﻌﻨﻑ ﺍﻟﺫﻱ ﻻ ﻴﻌﺭﻑ ﺍﻻﺴﺘﺴﻼﻡ .ﺍﻨﺘﺨﺏ ﻟﻠﺒﺎﺒﻭﻴﺔ ﻋﺎﻡ 1555ﻡ .ﻭﻜﺎﻨﺕ ﻟﻪ ﺍﺘﺠﺎﻫﺎﺕ ﻗﻭﻴﺔ ﻓﻲ ﻤﻘﺎﻭﻤﺔ ﺤﺭﻜﺔ ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﻜﻨﺴﻲ ﻭﻫﻭ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻤﺴﻤﻰ ﺒﺎﻹﺼﻼﺡ ﺍﻟﻤﻀﺎﺩ .ﻭﻜﺎﻥ ﺒﻭل ﺼﺎﺭﻤﹰﺎ ﺭﺍﻓﻀﹰﺎ ﺃﻱ ﺼﻠﺢ ﻤﻊ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺍﺜﻨﺎﺀ ﺍﻻﺼﻼﺡ ﺍﻟﻜﻨﺴﻲ .ﻭﻟﻡ ﻴﻌﺘﺭﻑ ﺒﺎﻟﺘﺴﻭﻴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺴﻠﻤﻴﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻬﺎ ﺍﻭﻏﺴﺒﻭﺭﻍ ﻋﺎﻡ 1555ﻡ .ﻭﺍﻋﺘﺭﻑ ﻓﻴﻬﺎ ﺒﺎﻟﻠﻭﺜﺭﻴﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ .ﻭﻜﺎﻥ ﻴﻨﻅﺭ ﻨﻅﺭﺓ ﺘﺸﻜﻙ ﺍﻟﻰ ﺃﻱ ﺍﻨﺤﺭﺍﻑ ﻋﻥ ﺍﻻﺭﺜﻭﺫﻜﺴﻴﺔ ﺍﻟﺠﺎﻤﺩﺓ .ﻭﻭﺴﻊ ﺃﻨﺸﻁﺔ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ,ﺤﺘﻰ ﺘﻡ ﻭﻀﻊ ﺃﻭل ﻗﺎﺌﻤﺔ ﺒﺄﺴﻤﺎﺀ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻤﻨﻭﻋﺔ .ﺭﺍﺠﻊ : ﺍﻟﻨﺴﺨﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻤﻥ ) , (NNDBﻤﺘﺎﺤﺔ ﺒﺘﺎﺭﻴﺦ 2009 / 3 / 20ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ (http://www.nndb.com/people) : Lepold von Ranke , " Portrait of pope paul IV " , available in 1 August 2004 at : (http://www.umass. Edu/wsp/methodology/ranke/paul.html). J.Loughlin , Pope Paul IV . In The Catholic Encyclopedia . New York : Rebert Appleton Company . Retrieved March 20 , 2009 from New Advent: ) (http://www.newwadven.org/Cathen/11581a.htm " pope paul IVBiographt " , in Biography Base , Available in 20 March 2009 at : ﻭﻗﺩ ﻨﻘﺩ ﻤﺠﻠﺱ ﺘﺭﻨﺕ ﻫﺫﺍ ﺍﻟﻔﻬﺭﺱ ﻟﻘﺼﻭﺭﻩ ﻭﻨﻘﺹ ﻤﺤﺘﻭﻴﺎﺘﻪ ,ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﻘﺩ ﺃﻋﺩ ﻓﻬـﺭﺱ ﺠﺩﻴﺩ ﻋﺎﻡ 1564ﻡ ,ﺜﻡ ﺘﻜﺭﺭﺕ ﻤﺭﺍﺠﻌﺔ ﻫﺫﺍ ﺍﻟﻔﻬﺭﺱ ﻋﺩﺓ ﻤﺭﺍﺕ ﺤﺘﻰ ﻋـﺎﻡ . 1596ﻭﺍﺴـﺘﻤﺭ ﻤﻌﻤﻭﻻ ﺒﻬﺫﺍ ﺍﻟﻔﻬﺭﺱ ﺍﻻﺨﻴﺭ ﻤﻊ ﺒﻌﺽ ﺍﻻﻀﺎﻓﺎﺕ ﻤﻥ ﻭﻗﺕ ﻵﺨﺭ ﺍﻟﻰ ﻨﺤﻭ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻤﻥ ﻋﺸﺭ . ﻭﻗﺩ ﻅﻬﺭﺕ ﺁﺜﺎﺭ ﺘﺤﺭﻴﻡ ﺘﺩﺍﻭل ﺍﻟﻜﺘﺏ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻤﺜل ﺍﻴﻁﺎﻟﻴﺎ ﻭﺍﺴﺒﺎﻨﻴﺎ ﻭﺍﻟﺒﺭﺘﻐـﺎل ﻭﺒﻠﺠﻴﻜﺎ ,ﺍﺫ ﻀﺭﺏ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺒﻼﺩ ﺴﺘﺎﺭ ﻜﺜﻴﻑ ﺤـﺎل ﺩﻭﻥ ﺍﻨﺘﻘـﺎل ﺜﻘﺎﻓـﺔ ﻭﻋﻠـﻭﻡ ﺍﻟـﺸﻌﻭﺏ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻓﻲ ﺸﻤﺎل ﺍﻭﺭﻭﺒﺎ ﺍﻟﻰ ﺍﻟﺒﻼﺩ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻤﻤﺎ ﺍﺩﻯ ﺍﻟﻰ ﻭﻀﻊ ﺍﻟﺤـﻭﺍﺠﺯ ﺍﻟﺨﻁﻴـﺭﺓ ﺃﻤﺎﻡ ﺍﻨﺘﺸﺎﺭ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ).(324 ﺃﻤﺎ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﻓﻜﺎﻨﺕ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻻﺨﺭﻯ ﺍﻟﺘﻲ ﻟﺠﺄﺕ ﺍﻟﻴﻬﺎ ﻜﻨﻴﺴﺔ ﺭﻭﻤﺎ ﻓﻲ ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻀﺎﺩ ,ﻭﻗﺩ ﻨﺸﻁﺕ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ Inquisitionﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺨﺎﻤﺱ ﻋﺸﺭ ﻭﺍﻟـﺴﺎﺩﺱ ﻋﺸﺭ ,ﻭﻜﺎﻨﺕ ﻤﻬﻤﺘﻬﺎ ﺍﻜﺘﺸﺎﻑ ﻤﺨﺎﻟﻔﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻤﻌﺎﻗﺒﺘﻬﻡ).(325 ﺇﺴﺘﺨﺩﻤﺕ ﺒﺸﻜل ﻋﺎﻡ ﻟﻤﺤﺎﻜﻤﺔ ﺍﻟﻤﻬﺭﻁﻘﻴﻥ ﺒﻭﺍﺴﻁﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ .ﻭﻜﺎﻥ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﻤﺤﺎﻜﻤﺎﺕ ﺇﻜﻠﻴﺭﻴﻜﻴﺔ ﺃﻭ ﺍﻟﻤﺤﺎﻜﻡ ﺍﻟﺘﻲ ﺘﻘﻴﻤﻬﺎ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴـﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴـﺔ ﻟﻘﻤـﻊ ﺃﻭ ﻤﻜﺎﻓﺤﺔ ﺍﻟﻬﺭﻁﻘﺔ ,ﻭﻜﺎﻨﺕ ﻤﻬﻤﺘﻬﺎ ﺍﻜﺘﺸﺎﻑ ﺍﻟﺴﺤﺭﺓ ﻭﻤﻌﺎﻗﺒﺘﻬﻡ ﺤﻴﺙ ﻗﺎﻤﺕ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﺒﺤـﺭﻕ ) (59ﺍﻤﺭﺃﺓ ﺒﺄﺴﺒﺎﻨﻴﺎ (36) ,ﺒﺄﻴﻁﺎﻟﻴﺎ ﻭ ) (4ﺒﺎﻟﺒﺭﺘﻐﺎل ,ﺒﻴﻨﻤﺎ ﻗﺎﻤﺕ ﻤﺤﻜﻤـﺔ ﺍﻟﻘـﻀﺎﺀ ﺍﻟﻤـﺩﻨﻲ ﺍﻷﻭﺭﻭﺒﻲ ﺒﻤﺤﺎﻜﻤﺔ ) (100ﺃﻟﻑ ﺍﻤﺭﺃﺓ (50) ,ﺃﻟﻑ ﻤﻨﻬﻡ ﺘﻡ ﺤﺭﻗﻬﻡ (25) ,ﺃﻟﻑ ﺒﺄﻟﻤﺎﻨﻴﺎ ﺨـﻼل ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺒﻭﺍﺴﻁﺔ ﺍﺘﺒﺎﻉ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ .ﻭﻜﺎﻨﺕ ﺴﻠﻁﺔ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘـﻴﺵ ﻋﻠـﻰ ﺃﺘﺒـﺎﻉ (http://www.biographybase.com/biography/paul-IV-Pope.html). . Charles Sala, Michel-Ange: Sculpteur, peintre, architecte. –Pierre Terrail, 2001. . 325ﺭﻭﺒﺭﺕ ﺍﻟﻤﺭ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ /ﺍﻟﺠﺯﺀ ﺍﻷﻭل :ﺘﺭﺠﻤﺔ ﻤﺤﻤﻭﺩ ﺃﻤﻴﻥ؛ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ :ﺘﺭﺠﻤﺔ ﺤﺴﻥ ﻋﻠﻲ ﺫﻨﻭﻥ– .ﺒﻐﺩﺍﺩ: ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻤﺘﻨﺒﻲ 1964 ، 324 ﺍﻟﻜﻨﻴﺴﺔ ﻤﻥ ﺍﻟﻤﻌﻤﺩﻴﻥ ﻓﻘﻁ ,ﻭﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺸﻜﻠﻭﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻤﻥ ﺍﻟﺴﻜﺎﻥ ,ﻟﻜﻥ ﻜﺎﻥ ﻤﻤﻜﻨـ ﹰﺎ ﻟﻐﻴـﺭ ﺍﻟﻤﺴﻴﺤﻴﻴﻥ ﺃﻴﻀ ﹰﺎ ﺃﻥ ﻴﺤﺎﻜﻤﻭﺍ ﺒﺘﻬﻤﺔ ﺴﺏ ﺍﻟﺩﻴﻥ )(326 . ﻭﻜﺎﻥ ﺍﺴﺘﺨﺩﺍﻡ ﻭﺴﺎﺌل ﺍﻟﺘﻌﺫﻴﺏ ﻓﻲ ﺤﻕ ﻤﻥ ﻜﺎﻥ ﻴﻅﻥ ﺍﻨﻪ ﻤﻥ ﺍﻟﻬﺭﺍﻁﻘﺔ ﺃﻤﺭ ﻤﺄﻟﻭﻑ ﻜﺄﺴﻠﻭﺏ ﺒﺸﻊ ﻟﻠﻌﻘﺎﺏ ﻤﻥ ﻗﻁﻊ ﺃﻭﺼﺎل ﻭﺤﺭﻕ ﺍﻟﻨﺎﺱ ﺃﺤﻴﺎﺀ ,ﻓﻭﺼﻠﺕ ﺍﻷﻋﺩﺍﺩ ﺍﻟﺘﻲ ﺘﻡ ﺘﻌـﺫﻴﺒﻬﺎ ﺜﻼﺜﻤﺎﺌـﺔ ﺍﻟﻑ ﻤﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﻭﻤﺎﺌﺔ ﺃﻟﻑ ﺒﻠﻐﺎﺭﻱ ﻭﻓﺭﻨﺴﻲ ﻭﺃﺭﺜﻭﺫﻜﺴﻲ).(327 ﻭﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﺃﺼﺒﺤﺕ ﺍﺴﺒﺎﻨﻴﺎ ﺍﻜﺒﺭ ﻗﻭﺓ ﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺍﻟﻌـﺎﻟﻡ ﺁﻨـﺫﺍﻙ ,ﻭﻜﺎﻨـﺕ ﻤﻭﻀﻊ ﺤﺴﺩ ﻤﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﻓﻲ ﺍﻟﺸﻤﺎل ,ﻭﻜﺎﻨﺕ ﺍﺴﺒﺎﻨﻴﺎ ﻨﻤﻭﺫﺠ ﹰﺎ ﻟﺩﻭﻟﺔ ﺩﻴﻨﻴﺔ ﺴـﻠﻁﻭﻴﺔ , ﻓﺘﺘﺤﻜﻡ ﻭﺘﻌﻴﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻴﻬﺎ ﺍﻟﻤﻠﻭﻙ ﻭﺍﻻﺒﺎﻁﺭﺓ ﺍﻟﺫﻴﻥ ﻴﺤﻜﻤﻭﻥ ﺒﺤﺎﻜﻤﻴﻪ ﺘﺴﻤﻰ ﻅل ﺍﷲ ﻓﻲ ﺍﻻﺭﺽ ﺃﻭ ﻗﺎﻨﻭﻥ ﺍﻟﺤﻕ ﺍﻹﻟﻬﻲ ,ﻭﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﻤﺎ ﺴﻤﻭﻩ ﻭﻗﺘﻬﺎ ﺒﺎﻟﻔﺴﺎﺩ ﻭﺍﺴﺘﻬﺩﻓﺕ ﻤﻥ ﺜﻡ ﺇﺠﺒﺎﺭﻫﻡ ﻋﻠـﻰ ﺍﻋﺘﻨﺎﻕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﻴﻬﻭﺩ )(328 ,ﺜﻡ ﺍﺴﺘﻬﺩﻓﺕ ﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻻﺨﺭﻯ ﻭﺨﺎﺼﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻭﻅﻬﺭﺕ ﻜﻠﻤﺔ ﺍﻟﻬﺭﻁﻘﺔ ,ﻭﻫﻲ ﻭﺼﻑ ﻟﻤﻥ ﺍﺨﺘﻠﻑ ﻤﻌﻬﻡ ﻓﻲ ﺍﻟﺸﺭﺡ ﺍﻟﻤﺤﺩﺩ ﻟﻠﻨﺹ ﺍﻹﻨﺠﻴﻠﻲ ﻤﻥ ﻗﺒل ﺍﻟﻤﻠﺘﺯﻤﻴﻥ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ).(329 ﻭﻜﺎﻥ ﺘﻭﻤﺎﺱ ﺘﻭﺭﻜﻭﻤﺎ ﺩﺍ ,ﻭﻫﻭ ﺭﺠل ﺩﻴﻥ ﻤﻨﺘﺴﺏ ﻟﻠﻤﺴﻴﺤﻴﺔ ﻴﺭﺃﺱ ﻫﻴﺌﺔ ﺍﻟﺘﻔﺘﻴﺵ ﻟﻠﺒﺤﺙ ﻋﻥ ﻫﺅﻻﺀ ﺍﻟﻬﺭﺍﻁﻘﺔ ,ﻓﻴﻘﻭﻡ ﺒﻭﻋﻅﻬﻡ ﻭﺘﻌﺫﻴﺒﻬﻡ ﻭﻗﺘﻠﻬﻡ ﺇﻥ ﻟﻡ ﻴﻌﻭﺩﻭﺍ ﺍﻟﻰ ﻜﻨﻑ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴـﺔ , ﻭﻜﺎﻥ ﻴﺴﻤﻰ ﺒﺎﻟﻤﻔﺘﺵ ﺍﻟﻌﻅﻴﻡ ﺃﻭ ﺠﺭﺍﻨﺩ ﺇﻨﻜﻭﻴﺴﺘﺭ ,ﻭﻜﺎﻥ ﻴﻌﺩﻡ ﻭﺍﺤﺩﹰﺍ ﻋﻠﻰ ﺍﻻﻗل ﻤﻥ ﻜل ﻋـﺸﺭﺓ ﺃﺸﺨﺎﺹ ﻴﻤﺜﻠﻭﻥ ﺃﻤﺎﻡ ﻤﺤﻜﻤﺘﻪ ﻭﻜﺎﻥ ﺫﻟﻙ ﺒﺄﺴﻠﻭﺏ ﺨﺠﻠﺕ ﻤﻨﻪ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻭﺍﻋﺘﺫﺭﺕ ﻋﻨﻪ 1. David Burr , " INQUISITION : INTRODUCTION " , available in 15 February 2009 at : ) (http://www.fordham.edu/halsall/source/inquisition1.html . 327ﻏﻭﺴﺘﺎﻑ ﻟﻭﺒﻭﻥ ،ﺭﻭﺡ ﺍﻟﺜﻭﺭﺍﺕ ﻭﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ /ﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﻋﺎﺩل ﺯﻋﻴﺘﺭ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻌﺼﺭﻴﺔ.1934 ، ﺹ 183 2. Robert Green Ingersoll , " Spain And Spaniard " available in 20 March 2009 at : ) (http://www.indfidels.org/library/historical/robert ingersoll/spain and spaniard . html . 329ﻫﺎﺭﻱ ﺇﻴﺒﺭﺘﺱ ،ﻤﺼﻠﺢ ﻓﻲ ﺍﻟﻤﻨﻔﻰ ﺠﻭﻑ ﻜﻠﻔﻥ :ﻤﻭﺠﺯ ﻋﻥ ﺤﻴﺎﺘﻪ ﻭﻤﺒﺎﺩﺌﻪ /ﺘﺭﺠﻤﺔ ﻭﻟﻴﻡ ﻭﻫﺒﺔ ﺒﺒﺎﻭﻱ . ﻟﻠﻌﺎﻟﻡ .ﻜﻤﺎ ﻜﺎﻨﺕ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﻭﺴﻴﻠﺔ ﻤﻠﻭﻙ ﺃﺴﺒﺎﻨﻴﺎ ﺍﻟﺼﻠﻴﺒﻴﻴﻥ ﻟﺘﻁﻬﻴﺭ ﺍﺴﺒﺎﻨﻴﺎ ﻤـﻥ ﺍﻟﻬﺭﺍﻁﻘـﺔ ﻭﺠﻤﻴﻊ ﻤﻥ ﻴﻌﺘﻘﺩ ﺒﻐﻴﺭ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻭﺫﻟﻙ ﺒﺭﻏﻡ ﺍﻟﻤﻌﺎﻫﺩﺓ ﺍﻟﻤﻭﻗﻌﺔ ﻤﻨﻬﻡ ).(330 ﺃﻤﺎ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﺍﻟﺭﻭﻤﺎﻨﻲ Roman Inquisitionﻓﻜﺎﻨﺕ ﻨﻅﺎﻤ ﹰﺎ ﻤﻥ ﺍﻟﻤﺤﺎﻜﻡ ﺃﻨﺸﺄﻩ ﺍﻟﺤﺒـﺭ ﻻ ﻋـﻥ ﻤﻼﺤﻘـﺔ ﺍﻻﻓـﺭﺍﺩ ﺍﻻﻋﻅﻡ ﺃﺜﻨﺎﺀ ﺍﻟﻨﺼﻑ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ,ﻭﻜﺎﻥ ﻤـﺴﺌﻭ ﹰ ﺍﻟﻤﺘﻬﻤﻴﻥ ﺒﺄﻱ ﺠﺭﻴﻤﺔ ﻤﻥ ﻗﺎﺌﻤﺔ ﻁﻭﻴﻠﺔ ﻤﻥ ﺍﻟﺠﺭﺍﺌﻡ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻬﺭﻁﻘﺔ ,ﻭﻤﻨﻬﺎ ﺍﻟﺴﺤﺭ ﻭﺍﻟـﺸﻌﻭﺫﺓ ﻭﻋﺩﻡ ﺍﺤﺘﺭﺍﻡ ﺍﻟﻤﻘﺩﺴﺎﺕ ,ﻭﻟﻠﺭﻗﺎﺒﺔ ﻋﻠﻰ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺍﻟﻤﻁﺒﻭﻋﺔ .ﻭﻗﺩ ﻏﻁﺕ ﻫﺫﻩ ﺍﻟﻤﺤـﺎﻜﻡ ﺍﻟﻘـﺴﻡ ﻼ ﻋﻥ ﻤﺎﻟﻁﺔ ﻭﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﻤﻌﺯﻭﻟﺔ ﻤﻥ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﺒﺎﺒﻭﻴـﺔ ﺍﻻﻜﺒﺭ ﻤﻥ ﺸﺒﻪ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻻﻴﻁﺎﻟﻴﺔ ,ﻓﻀ ﹰ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ,ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺍﻓﻴﻨﻴﻭﻥ ﻓﻲ ﻓﺭﻨﺴﺎ).(331 ﻭﻗﺩ ﻨﺠﺤﺕ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻓﻲ ﺍﻴﻁﺎﻟﻴﺎ ﻤﻥ ﺠﻬﺔ ,ﻜﻤﺎ ﻨﺠﺤﺕ ﻓﻲ ﺍﺫﻜﺎﺀ ﺭﻭﺡ ﺍﻟﺘﻌﺼﺏ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ .ﻭﻴﺤﺩﺩ ﺘﺄﺴﻴﺱ ﻫﺫﻩ ﺍﻟﻤﺤﺎﻜﻡ ﻓﻲ ﻋﺎﻡ 1542ﺒﺩﺍﻴﺔ ﻋﻬﺩ ﺍﻻﺼﻼﺡ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻓﻲ ﺍﻁﺎﺭﻩ ﺍﻟﻀﻴﻕ ,ﺃﻱ ﺍﻹﺼﻼﺡ ﺍﻟﻤﺴﺘﻨﺩ ﻋﻠﻰ ﺍﺴﺘﺨﺩﺍﻡ ﻭﺴﺎﺌل ﺍﻟﻌﻨﻑ ﻭﺍﻟﻘﻭﺓ ﺍﻟﺘﻌﺴﻔﻴﺔ ﻹﺭﺠﺎﻉ ﺍﻟﻜﻨﻴﺴﺔ ﺇﻟﻰ ﻤﻜﺎﻨﺘﻬﺎ ,ﻭﺫﻟﻙ ﺒﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟـﺫﻴﻥ ﻴﺭﻴـﺩﻭﻥ ﺍﻹﺼـﻼﺡ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻋﻠﻰ ﺍﺴﺎﺱ ﺍﻟﺘﺴﺎﻤﺢ ﻭﺍﻟﺘﺴﺎﻫل ﻤﻊ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺎﻨﺘﻴﺔ ﻤﻥ ﺠﻬﺔ ,ﺜﻡ ﺍﻟﻘﻀﺎﺀ ﻋﻠـﻰ ﺃﺘﺒـﺎﻉ )(332 ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻤﻥ ﺠﻬﺔ ﺍﺨﺭﻯ . ﻼ ,ﻓﻬﻲ ﻟﻡ ﺘﻨﺠﺢ ﻨﺠﺎﺤ ﹰﺎ ﺘﺎﻤﹰﺎ ﻓـﻲ ﺍﻟﻘـﻀﺎﺀ ﻋﻠـﻰ ﻭﻟﻘﺩ ﻜﺎﻥ ﻨﺠﺎﺡ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﻨﺠﺎﺤ ﹰﺎ ﻫﺯﻴ ﹰ ﻼ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻟﻠﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺴﻭﻯ ﻓﻲ ﺇﻴﻁﺎﻟﻴﺎ ﻭﺍﺴﺒﺎﻨﻴﺎ ,ﻭﻜﺎﻥ ﻫﺫﺍﻥ ﺍﻻﻗﻠﻴﻤﺎﻥ ﺃﻗل ﺍﻟﺒﻼﺩ ﺘﻘـﺒ ﹰ ﻟﻠﻤﺫﺍﻫﺏ ﺍﻟﺠﺩﻴﺩﺓ ,ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﺃﺘﺒﺎﻉ ﻫﺫﻩ ﺍﻟﻤﺫﺍﻫﺏ ﻤﻥ ﻗﻠﺔ ﺍﻟﻌﺩﺩ ﺒﺤﻴﺙ ﻜﺎﻥ ﺘﺄﻴﻴﺩﻫﻡ ﻀﻌﻴﻔﹰﺎ ﺠﺩﹰﺍ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻻﻴﻁﺎﻟﻴﺔ ﻭﺍﻻﺴﺒﺎﻨﻴﺔ ,ﻭﻓﻴﻤﺎ ﻋﺩﺍ ﺫﻟﻙ ﻓﻘﺩ ﺃﺜﺎﺭﺕ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﺒﺈﺠﺭﺍﺀﺍﺘﻬـﺎ ﺍﻟـﺸﺎﺫﺓ 330 .ﻏﻭﺴﺘﺎﻑ ﻟﻭﺒﻭﻥ ،ﺭﻭﺡ ﺍﻟﺜﻭﺭﺍﺕ ﻭﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ /ﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﻋﺎﺩل ﺯﻋﻴﺘﺭ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻌﺼﺭﻴﺔ.1934 ، ) 183ﺼﻔﺤﺔ( 1. "historical overview of the inquisition " , available in 5 December 2008 at : ) (http://galileo.rice.edu/lib/student-work/trial96/loftis/overview.html . 332ﻫﺭﺒﺭﺕ ﺍ.ل .ﻓﻴﺸﺭ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﻌﺭﻴﺏ ﻨﺠﻴﺏ ﻫﺎﺸﻡ ،ﻭﺩﻴﻊ ﺍﻟﻀﺒﻊ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ 1956 ، ﻭﺃﺤﻜﺎﻤﻬﺎ ﻏﻴﺭ ﺍﻻﻨﺴﺎﻨﻴﺔ ﻤﺯﻴﺩﹰﺍ ﻤﻥ ﺍﻟﻌﺩﺍﻭﺓ ﺒﻴﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﺸﻤﺎﻟﻲ ﺍﻭﺭﻭﺒﺎ ﻭﻏﺭﺒﻬﺎ ,ﻭﺠﻌﻠﺘﻬﻡ ﻴﺼﺭﻭﻥ ﻋﻠﻰ ﺍﻻﺒﺘﻌﺎﺩ ﻋﻥ ﻜﻨﻴﺴﺔ ﺭﻭﻤﺎ ﻭﻤﻘﺎﻭﻤﺔ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺒﺫل ﻹﺭﺠـﺎﻋﻬﻡ ﺍﻟـﻰ ﺤﻅﻴﺭﺓ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ )(333 . ﻭﻟﺫﻟﻙ ,ﻴﻘﺭﺭ ﺃﻏﻠﺏ ﺍﻟﻤﺅﺭﺨﻴﻥ ﺃﻥ ﺠﻬﻭﺩ ﺠﻤﻌﻴﺔ ﺍﻟﺠﺯﻭﻴﺕ ﻭﻗﺭﺍﺭﺍﺕ ﻤﺠﻤﻊ ﺘﺭﻨﺕ ﻫﻲ ﺍﻟﺘـﻲ ﺃﺴﻬﻤﺕ ﺍﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ﻓﻲ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺫﻱ ﺤﻘﻘﺘﻪ ﺤﺭﻜﺔ ﺩﻋﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﻨﻬﺎﻴـﺔ ﺍﻟﻘـﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ,ﺃﻤﺎ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﻓﻠﻡ ﻴﻜﻥ ﻟﻬﺎ ﺃﺩﻨﻰ ﺃﺜﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻨﺠﺎﺡ )(334 . ﺇﻨﺠﻠﺘﺭﺍ ﻭﻗﻴﺎﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻹﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﺃﻤﺎ ﺍﻹﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﺃﻭ ﺍﻻﺴﻘﻔﻴﺔ ,ﻓﻘﺩ ﺒﺩﺃﺕ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﻨﺘﻴﺠﺔ ﻟﻘﺎﻨﻭﻥ ﺍﻟﺴﻴﺎﺩﺓ ﻟﻌﺎﻡ 1534ﻡ ﺍﻟـﺫﻱ ﺃﻋﻠﻥ ﻓﻴﻪ ﺍﻟﻤﻠﻙ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ﺍﺴﺘﻘﻼﻟﻪ ﻋﻥ ﺍﻟﺒﺎﺒﺎ ﻭﺃﺼﺒﺢ ﺒﺫﻟﻙ ﺍﻟﺭﺃﺱ ﺍﻷﻋﻠﻰ ﻟﻠﻜﻨﻴﺴﺔ ﻓﻲ ﺍﻨﺠﻠﺘﺭﺍ ,ﻭﺭﻏﻡ ﺍﻨﻪ ﻅل ﻜﺎﺜﻭﻟﻴﻜﻴﹸﺎ ,ﻭﻟﻡ ﻴﺸﺠﻊ ﺍﻓﻜﺎﺭ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﻤﺜﻠﻬﻡ ,ﻓﺈﻨﻪ ﺍﻤـﺭ ﺒﺘﺭﺠﻤـﺔ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻤﻘﺩﺱ ﺍﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ .ﻭﻨﺘﻴﺠﺔ ﻟﺫﻟﻙ ﻭﺒﻌﺩ ﺠﺩﺍل ﻁﻭﻴل ﻭﺴﻔﻙ ﻟﻠﺩﻤﺎﺀ ,ﺘﺄﺴﺴﺕ ﺍﻟﻜﻨﻴـﺴﺔ ﻻ ﻤـﻥ ﺍﻻﻨﺠﻴﻠﻴﺔ ﻓﻲ ﺍﻨﺠﻠﺘﺭﺍ .ﻭﻓﻲ ﻋﺎﻡ 1559ﻡ ﺃﺴﺴﺕ ﺍﻟﻤﻠﻜﺔ ﺇﻟﻴﺯﺍﺒﻴﺙ ﺍﻻﻭﻟﻰ ﻨﻤﻭﺫﺠـﹰﺎ ﻤﻌﺘـﺩ ﹰ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻋﺭﻑ ﻓﻴﻤﺎ ﺒﻌﺩ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ )(335 . ﻤﺼﻁﻠﺢ ﺍﻷﻨﺠﻠﻴﻜﺎﻥ ﻭ )ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﻨﺠﻠﻴﻜﺎﻨﻴﺔ( Anglicana Ecclesiaﻴﺴﺘﺨﺩﻡ ﻟﻭﺼﻑ ﺍﻟﻨﺎﺱ ﻼ ﻋﻥ ﺍﻟﺘﻘﺎﻟﻴﺩ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻁﻘﻭﺱ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻤﺘﻘﺩﻤﺔ ﺍﻟﺘﻲ ﺃﻨـﺸﺌﺕ ﻓـﻲ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﻭﺍﻟﻜﻨﺎﺌﺱ ﻓﻀ ﹰ ﻜﻨﻴﺴﺔ ﺇﻨﺠﻠﺘﺭﺍ ﺍﻹﻨﺠﻠﻴﻜﺎﻨﻴﺔ )(336 .ﺍﻹﻨﺠﻠﻴﻜﺎﻨﻴﻭﻥ ﺘﻘﻠﻴﺩﻴﺎ ﻴﺅﺭﺨﻭﻥ ﻨﺸﺄﺓ ﻜﻨﻴﺴﺘﻬﻡ ﻓﻲ ﺍﻨﻜﻠﺘﺭﺍ ﺍﻟـﻰ ﻜﺒﺭﺍﺀ ﺃﺴﺎﻗﻔﺔ ﻜﺎﻨﺘﺭﺒﺭﻱ ,ﺍﻟﻘﺩﻴﺱ ﺃﻭﻏﺴﻁﻴﻥ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ,ﻟﻜﻥ ﺍﻟﻤﺼﺎﺩﺭ ﻓﻲ ﻤﺠﻠﺱ 333 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﻋﺜﻤﺎﻥ ﺍﻟﺘﻭﻴﺠﺭﻱ ،ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ "ﺃﺜﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ"– .ﻨﺩﻭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺨﺭﻯ– .ﺍﻟﺭﻴﺎﺽ ،ﻤﺎﺭﺱ 1998 334 335 .ﺠﺎﺩ ﻁﻪ ,ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ,ﺹ . 143 .ﻤﻭﺴﻭﻋﺔ ﺍﻟﻭﺍﺤﺔ ,ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ , 2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ . (http://www.coptreal.com) : 3. Paul. " What is Anglicanism ? " , in The Study of Anglicanism , ed . S.Sykes and J.Booty (London:Spck,1988) , PP.417-19 . ﺍﻟﻜﻨﻴﺴﺔ ﺘﻤﺘﺩ ﺍﻟﻰ ﺃﺒﻌﺩ ﻤﻥ ﺫﻟﻙ ,ﺒﻌﺩ ﺃﻥ ﺍﻜﺘﺴﺒﺕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺃﻭل ﻤﻭﻁﺊ ﻗﺩﻡ ﻟﻬﺎ ﺃﺜﻨـﺎﺀ ﺍﻻﺤـﺘﻼل ﺍﻟﺭﻭﻤﺎﻨﻲ ﻗﺒل ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﻭﺭﺒﻤﺎ ﻤﻨﺫ ﺍﻟﻘﺭﻥ ﺍﻻﻭل .ﺃﻭل ﺸﻬﻴﺩ ﻤﺴﻴﺤﻲ ﺴﺠل ﻓﻲ ﺒﺭﻴﻁﺎﻨﻴﺎ ﻫﻭ ﺍﻟﻘﺩﻴﺱ ﺃﻟﺒﺎﻥ ,ﺍﻟﺫﻱ ﻴﻌﺘﻘﺩ ﺍﻨﻪ ﻋﺎﺵ ﻓﻲ ﺍﻭﺍﺌل ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ,ﻭﻟـﻪ ﺍﻫﻤﻴـﺔ ﻓـﻲ ﻫﺎﻏﻴﻭﻏﺭﺍﻓﻴـﺔ ﺍﻻﻨﻐﻠﻴﻜﺎﻥ ﺘﺘﺠﻠﻰ ﻓﻲ ﻋﺩﺩ ﻤﻥ ﻜﻨﺎﺌﺱ ﺍﻻﺒﺭﺸﻴﺔ ﺍﻟﺫﻱ ﻜﺎﻥ ﺭﺍﻉ ﻟﻬﺎ .ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﻭﻥ ﺍﻻﻴﺭﻟﻨـﺩﻴﻭﻥ ﻫﻭ ﺃﻴﻀﹰﺎ ﻴﺤﺩﺩﻭﻥ ﺃﺼﻭﻟﻬﻡ ﺍﻟﻰ ﻓﺘﺭﺓ ﺘﺄﺴﻴﺱ ﺍﻟﻘﺩﻴﺱ ﺍﻟﺭﺍﻋﻲ )ﺍﻟﻘﺩﻴﺱ ﺒﺎﺘﺭﻴﻙ( ﻻﻴﺭﻟﻨﺩﺍ ﺍﻟﻤﺴﻴﺤﻴﺔ , ﻭﻫﻭ ﺒﺭﻴﻁﺎﻨﻲ ﺭﻭﻤﺎﻨﻲ ﺠﺎﺀ ﻗﺒل ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻻﻨﺠﻠﻭﺴﻜﺴﻭﻨﻴﺔ )(337 . ﻓﺒﻴﻨﻤﺎ ﻴﺘﻌﺭﻑ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﻭﻥ ﺒﺄﻨﻬﻡ ﻨﺒﺫﻭﺍ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺒﺎﺒﻭﻴﺔ ﻋﻠﻰ ﻴﺩ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ﻭﺘﺤﻭﻟـﻭﺍ ﺍﻟـﻰ ﻜﻨﻴﺴﺔ ﺍﻨﺠﻠﺘﺭﺍ ﺍﻟﻘﺎﺌﻤﺔ ﻜﻜﻴﺎﻥ ﻤﺴﺘﻘل ,ﻓﺈﻨﻬﻡ ﻻ ﻴﺯﺍﻟﻭﻥ ﻴﺅﻜﺩﻭﻥ ﻋﻠﻰ ﺍﺴﺘﻤﺭﺍﺭﻴﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺤﺎﻟﻴـﺔ ﻤﻊ ﻜﻨﻴﺴﺔ ﻤﺎ ﻗﺒل ﺍﻹﺼﻼﺡ .ﺒﻐﺽ ﺍﻟﻨﻅﺭ ﻋﻥ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟـﺼﻠﻭﺍﺕ ﺍﻟﺨﺎﺼـﺔ ,ﺇﻻ ﺃﻥ ﺍﻵﻟﻴـﺔ ﺍﻟﺘﻨﻅﻴﻤﻴﺔ ﻟﻜﻨﻴﺴﺔ ﺇﻨﺠﻠﺘﺭﺍ ﻜﺎﻨﺕ ﻗﺩ ﻭﻀﻌﺕ ﻓﻲ ﻋﺎﻤﻲ 673 -672ﻋﻨﺩﻤﺎ ﺍﺴﺘﻁﺎﻉ ﻤﺠﻠﺱ ﺍﻻﺴﺎﻗﻔﺔ ﻷﻭل ﻤﺭﺓ ﻤﻥ ﺍﻟﻌﻤل ﻜﺸﺨﺹ ﻭﺍﺤﺩ ﺘﺤﺕ ﻗﻴﺎﺩﺓ ﺭﺌﻴﺱ ﺃﺴﺎﻗﻔﺔ ﻜﺎﻨﺘﺭﺒﺭﻱ).(338 ﺇﻥ ﺃﺜﺭ ﻗﺎﻨﻭﻥ ﻫﻨﺭﻱ ﻟﻀﺒﻁ ﺍﻟﻌﻤل ﻓﻲ ﺍﻻﺴﺘﺌﻨﺎﻑ ) , (1533ﻭﺃﻋﻤﺎل ﺍﻟـﺴﻴﺎﺩﺓ ) (1534ﻜـﺎﻥ ﻟﻤﺠﺭﺩ ﺇﻋﻼﻥ ﺒﺎﻥ ﺍﻟﺘﺎﺝ ﺍﻻﻨﻜﻠﻴﺯﻱ ﻫﻭ " ﺃﻋﻠﻰ ﺴﻠﻁﺔ ﻋﻠﻰ ﺍﻻﺭﺽ ﻟﻜﻨﻴـﺴﺔ ﺃﻨﻜﻠﺘـﺭﺍ ,ﺴـﻤﻴﺕ " Anglicana ecclesiaﻭﺃﻥ ﺃﺴﻘﻑ ﺭﻭﻤﺎ ﻟﻴﺱ ﻟﺩﻴﻪ " ﺃﻱ ﺴﻠﻁﺔ ﺃﻀﺎﻓﻴﺔ ﻓﻲ ﺍﻨﻜﻠﺘـﺭﺍ ﻤـﻥ ﺃﻱ ﺍﺴﻘﻑ ﺍﺠﻨﺒﻲ " .ﻓﺎﻻﺼﻼﺡ ﺍﻻﻨﻜﻠﻴﺯﻱ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ﻜﺎﻥ ﻤﺩﻓﻭﻋ ﹰﺎ ﻷﻫﺩﺍﻑ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ﺍﻟﺫﻱ ﻓـﻲ ﺴﻌﻴﻪ ﻟﻠﺤﺼﻭل ﻋﻠﻰ ﻗﺭﻴﻨﺔ ﺍﻟﺘﻲ ﺴﺘﺤﻤل ﻟﻪ ﺍﻟﻭﺭﻴﺙ ﺍﻟﺫﻜﺭ ,ﻭﻟﻜﻥ ﻭﺠﺩ ﻫﺫﺍ ﻭﺴﻴﻠﺔ ﻹﺤﻼل ﺴﻴﺎﺩﺓ ﺍﻟﺘﺎﺝ ﺍﻟﺒﺭﻴﻁﺎﻨﻲ ﺒﺩل ﺍﻟﺴﺎﻴﺩﺓ ﺍﻟﺒﺎﺒﻭﻴﺔ).(339 1. Gonzalez , Justo L.,The History of Christiaity, Volume I : " The Early Church to the Dawn of the Reformation " , San Francisco : Harper , 1984 . , . Bernard Guillemain, Les papes d Avignon (1309-1376). –du Cerf, Paris, 2000.p99 338 . 339ﺍﻟﻤﻭﺴﻭﻋﺔ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﻤﺫﺍﻫﺏ ﻭﺍﻷﺤﺯﺍﺏ ﺍﻟﻤﻌﺎﺼﺭﺓ /ﺇﺸﺭﺍﻑ ﻭﺘﺨﻁﻴﻁ ﻭﻤﺭﺍﺠﻌﺔ ﻤﺎﻨﻊ ﺒﻥ ﺤﻤﺎﺩ ﺍﻟﺠﻬﻨﻤﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻤﻨﻘﺤﺔ ﻭﻤﻭﺴﻌﺔ . ﺤﻴﺙ ﺘﻡ ﻓﺤﺹ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻻﻭﻟﻰ ﻋﻥ ﻗﺭﺏ ,ﻴﻘﺘﺭﺡ ﺃﻨﻪ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﻨﻴﺔ ﻫﻨﺭﻱ ﺘﺄﺴـﻴﺱ ﻜﻨﻴـﺴﺔ ﺠﺩﻴﺩﺓ ﻭﻫﻭ ﻋﻠﻰ ﺩﺭﺍﻴﺔ ﻜﺎﻓﻴﺔ ﻋﻥ ﺍﻟﺘﺎﺭﻴﺦ ﻟﻴﻌﺭﻑ ﺃﻥ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﺘﻲ ﻜﺎﻥ ﻴﻁﺎﻟﺏ ﺒﻬﺎ ﻜﺎﻨﺕ ﻫـﻲ ﺘﻠﻙ ﺍﻟﺘﻲ ﻤﺎﺭﺴﻬﺎ ﻤﻠﻭﻙ ﺃﻭﺭﻭﺒﺎ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺍﻟﻤﻼﻙ ﻤﻨﺫ ﻭﻗﺕ ﻗﺴﻁﻨﻁﻴﻥ ﺍﻟﻌﻅﻴﻡ ﻭﺃﻥ ﻤﺎ ﺘﻐﻴﺭ ﻤﻨﺫ ﺫﻟﻙ ﺍﻟﺤﻴﻥ ﺤﺘﻰ ﻭﻗﺘﻪ ﻜﺎﻥ ﻨﻤﻭ ﻗﻭﺓ ﺍﻟﺒﺎﺒﻭﻴﺔ )(340 . ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻻﺼﻠﻴﺔ ﺭﺃﺕ ﺍﻥ ﺘﻌﻜﺱ ﺫﻟﻙ ﻭﺘﻀﻊ ﻫﻨﺭﻱ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻜﻨﻴﺴﺔ ,ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﻼﺤﻘﺔ ﻟﻭﻀﻊ ﺍﺸﻴﺎﺀ ﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻋﻠﻰ ﺠﺩﻭل ﺍﻋﻤﺎل ﻫﻨﺭﻱ ,ﺘﻘﺩﻴﻡ ﻓﻜﺭﺓ ﻨﺴﺨﺔ ﺠﺩﻴﺩﺓ ﻤﺘﺭﺠﻤﺔ ﻟﻺﻨﺠﻴـل ﻓﻲ 1538ﺒﺎﻟﻠﻐﺔ ﺍﻻﻨﻜﻠﻴﺯﻴﺔ ﺍﺩﻯ ﺍﻟﻰ ﺘﺭﺠﻤﺔ ﻭﺍﺴﻌﺔ ﻟﻌﺩﺩ ﻜﺒﻴﺭ ﻤﻥ ﺍﻟﻜﺘﺏ ,ﻜﻤﺎ ﺃﻥ ﺤل ﺍﻷﺩﻴـﺭﺓ ﻓﻲ ﺴﻨﺔ 1540ﺃﺩﻯ ﺍﻟﻰ ﻜﻤﻴﺎﺕ ﻜﺒﻴﺭﺓ ﻤﻥ ﺃﺭﺍﻀﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﻤﻤﺘﻠﻜﺎﺕ ﺃﻥ ﺘﺼﺒﺢ ﺘﺤﺕ ﺴـﻠﻁﺔ ﺍﻟﺘﺎﺝ ,ﻭﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﻴﺼﺏ ﻓﻲ ﻤﺼﻠﺤﺔ ﻤﺠﻠﺱ ﺍﻟﻨﺒﻼﺀ ).(341 ﺃﻨﺸﺄﺕ ﻫﺫﻩ ﺍﻟﻤﺼﺎﻟﺢ ,ﺍﻟﺘﻲ ﺘﻘﺩﻡ ﺤﺎﻓﺯﹰﺍ ﻗﻭﻴ ﹰﺎ ,ﻟﺩﻋﻡ ﻤﺎﺩﻱ ﻟﻜﻨﻴﺴﺔ ﻤﺴﻴﺤﻴﺔ ﻤﺴﺘﻘﻠﺔ ﻓﻲ ﺍﻨﺠﻠﺘﺭﺍ ﺘﺤﺕ ﺴﻴﺎﺩﺓ ﺍﻟﺘﺎﺝ ,ﻭﺒﺤﻠﻭل , 1549ﻗﺎﻤﺕ ﻋﻤﻠﻴﺔ ﺨﻠﻕ ﺠﺩﻴﺩﺓ ﻭﻤﺘﻤﻴﺯﺓ ﺘﻤﺎﻤﹰﺎ ﻟﻜﻨﻴـﺴﺔ ﻭﻁﻨﻴـﺔ ﺒﺎﻟﺒﺩﺀ ﺨﻼل ﻨﺸﺭ ﺃﻭل ﻜﺘﺎﺏ ﻟﻠﺼﻼﺓ The Book of Common Prayerﻭﺘﻨﻔﻴـﺫ ﺘـﺸﺭﻴﻌﺎﺕ ﺍﻟﺘﻭﺤﻴﺩ ,ﺍﻟﺫﻴﻥ ﻗﺎﻤﻭﺍ ﺒﺈﺤﻼل ﺍﻟﻠﻐﺔ ﺍﻻﻨﻜﻠﻴﺯﻴﺔ ﻜﻠﻐﺔ ﺭﺴﻤﻴﺔ ﻟﺸﺅﻭﻥ ﺍﻟﻌﺒﺎﺩﺓ).(342 ﺨﻼل ﺍﻟﻌﻬﺩ ﺍﻟﻘﺼﻴﺭ ﻟـ ﺍﺩﻭﺍﺭﺩ ﺍﻟﺴﺎﺩﺱ ﺍﺒﻥ ﻫﻨﺭﻱ ,ﺍﺘﺠﻬﺕ ﻜﻨﻴﺴﺔ ﺍﻨﺠﻠﺘـﺭﺍ ﻜﺜﻴـﺭﹰﺍ ﻨﺤـﻭ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻭﻜﺎﻥ ﻫﺫﺍ ﻭﺍﻀﺢ ﻓﻲ ﻭﻀﻊ ﻜﺘﺎﺏ ﺼﻼﺓ ﺜﺎﻨﻲ ) (1552ﻭﻓـﻲ ﺍﻟﻤﻘـﺎﻻﺕ ﺍﻟﺘـﺴﻌﺔ ﻭﺍﻟﺜﻼﺜﻴﻥ ﻟﻤﻭﺍﺩ ﺍﻟﺩﻴﻥ )ﺍﻻﺼل ﺍﺜﻨﺎﻥ ﻭﺃﺭﺒﻌﻭﻥ ( .ﻭﻗﺩ ﺍﻨﻌﻜﺱ ﻫﺫﺍ ﺍﻻﺼﻼﺡ ﻓﺠﺄﺓ ﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻠﻜﺔ ﻤﺎﺭﻱ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﺤﻴﻥ ﻗﺎﻤﺕ ﺒﺎﻋﺎﺩﺓ ﺘﺜﺒﻴﺕ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺒﺎﺒﻭﻴﺔ .ﺇﻻ ﺍﻨﻪ ﻓﻘﻁ ﺨﻼل ﻋﻬـﺩ . Justo L. Gonzalez, The History of Christianity, Volune I: "The Early Church to the Dawn 340 of the Reformation" . –San Francisco: Harper, 1984.p11 . 341ﻤﺠﺩﻱ ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﺭﻡ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻭﻓﺎﺀ ﺴﻠﻁﺎﻥ ﺒﻴﻥ ﺍﻟﻀﻼل ﻭﺍﻹﻀﻼل"– .ﺠﺭﻴﺩﺓ ﺸﺒﺎﺏ ﻤﺼﺭ – .ﻤﻨﺸﻭﺭ ﺒﺘﺎﺭﻴﺦ 17 ﺃﻋﺴﻁﺱ 2005ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ( : 342 http://shbabmis.com/?xpage=view&EgyxpID=931 .ﻤﺤﻤﻭﺩ ﺒﻴﻭﻤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻟﻔﺒﻴﻥ"- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 25ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁwww.al-( : mahmoud.net/prol/art/wrd/27145 ﺍﻟﻤﻠﻜﺔ ﺇﻟﻴﺯﺍﺒﻴﺙ ﺍﻻﻭﻟﻰ ﻜﺎﻨﺕ ﻜﻨﻴﺴﺔ ﺍﻨﺠﻠﺘﺭﺍ ﻜﻨﻴﺴﺔ ﻤﺼﻠﺤﺔ ﻜﺎﺜﻭﻟﻴﻜﻴـﺔ ﺘﺘـﻀﻤﻥ ﺠﻭﺍﻨـﺏ ﻤـﻥ ﺍﻟﻼﻫﻭﺕ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ . ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻜﺎﻨﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻫﻲ ﺠﺯﺀ ﻫﺎﻡ ﻤـﻥ ﺍﻻﺴـﻤﻨﺕ ﺍﻟﺘـﻲ ﻋﻘـﺩﺕ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻊ ﺒﻌﻀﻪ ﺍﻟﺒﻌﺽ ,ﻭﺸﻜﻠﺕ ﻗﺎﻋﺩﺓ ﻫﺎﻤﺔ ﻟﺘﻭﺴﻴﻊ ﻭﺩﻋﻡ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ) .(343ﻜﻤـﺎ ﺍﻥ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﺩﻴﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻜﺎﻥ ﻗﺩ ﻴﺅﺩﻱ ﺍﻟﻰ ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﻤﺩﻨﻴﺔ ﻋﻠﻰ ﺍﻻﻗل ﺍﻟﺨﻴﺎﻨـﺔ ﻭﺍﻻﺤﺘﻼل ﺍﻻﺠﻨﺒﻲ ﺒﻭﺼﻔﻬﺎ ﺍﻟﺘﻬﺩﻴﺩﺍﺕ ﺍﻟﺤﻘﻴﻘﻴﺔ .ﻁﺭﻴﻘﺔ ﺇﻟﻴﺯﺍﺒﻴﺙ ﻓﻲ ﺤل ﻤﺸﻜﻠﺔ ﺍﺭﺍﻗﺔ ﺍﻟﺩﻤﺎﺀ ﻤﻥ ﺍﺠل ﺍﻟﺩﻴﻥ ﻜﺎﻨﺕ ﻓﻲ ﺘﻭﺤﻴﺩ ﺩﻴﻨﻲ ﺍﻟﺫﻱ ﺃﺼﺒﺢ ﻭﺍﻀﺤ ﹰﺎ ﺒﺸﻜل ﻜﺒﻴﺭ ﺤﻴﻨﻤﺎ ﺘﻤﺕ ﺘﻨﻤﻴﺔ ﻜﺘﺎﺏ ﺼﻼﺓ ﻤﺸﺘﺭﻜﺔ ﻓﻲ . 1559ﻫﺫﻩ ﺍﻟﻨﺴﺨﺔ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺠﻤﻌﺕ ﺒﻴﻥ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﻜﺎﻟﻔﻴﻨﻴﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ 1552ﻭﺍﻟﻨﺴﺨﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻤﻥ ﺴﺎﺭﻭﻡ ﺍﻟﻘﺩﺍﺱ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ . 1549ﻤﺭﺍﺠﻌﺔ ﻜﺘﺎﺏ ﺍﻟﺼﻼﺓ ﻜﺎﻨـﺕ ﻤﺩﻋﻭﻤﺔ ﻋﻥ ﻁﺭﻴﻕ ﺘﻨﻘﻴﺢ ﺘﺸﺭﻴﻌﺎﺕ ﻤﻭﺍﺩ ﺍﻟﺩﻴﻥ ,ﻭﺃﻴﻀﹰﺎ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺄﺜﻭﺍﺏ ﺍﻟﺘﻘﺩﻴﺱ ﻭﺍﻟﻘـﺩﺍﺱ . ﻜﺎﻥ ﻫﺩﻑ ﺇﻟﻴﺯﺍﺒﻴﺙ ﺍﻨﺸﺎﺀ ﻜﻨﻴﺴﺔ ﺫﺍﺕ ﺸﻜل ﻋﺒﺎﺩﺓ ﺜﺎﺒﺕ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﺠﻤﻴﻊ ﻴﻨﺘﻅـﺭ ﺃﻥ ﻴـﺸﺎﺭﻙ , ﻭﺃﻴﻀﹰﺎ ﻨﻅﺎﻡ ﻋﻘﺎﺌﺩﻱ ﻴﺠﺏ ﺍﻥ ﻴﻜﻭﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺘﻘﺩﻴﻡ ﻤﺠﺎل ﺜﻴﻭﻟﻭﺠﻲ ﻭﺍﺴﻊ ﻟﻜﻲ ﻴﺴﺘﻁﻴﻊ ﺍﻟﺠﻤﻴﻊ ﺃﻥ ﻴﻨﻀﻤﻭﺍ ﺍﻟﻴﻪ).(344 ﻤﻌﻅﻡ ﺍﻟﺴﻜﺎﻥ ﻗﺒﻠﻭﺍ ﻓﻜﺭﺓ ﺇﻟﻴﺯﺍﺒﻴﺙ ﺒﺩﺭﺠﺎﺕ ﻤﺘﻔﺎﻭﺘﺔ ﻤـﻥ ﺍﻟﺤﻤـﺎﺱ ﺃﺇﻭ ﺍﻻﺴـﺘﻘﺎﻟﺔ ,ﻭﻟﻜـﻥ ﺍﻟﻤﻘﺎﻭﻤﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ )ﻤﺎ ﻴﺴﻤﻰ ﺍﻟﻤﺘﺸﺩﺩﻭﻥ ( ﻭﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻤﺎ ﺯﺍﻟﻭﺍ ﻴﻌﺘﺭﻓﻭﻥ ﺒﺴﻴﺎﺩﺓ ﺍﻟﺒﺎﺒﻭﻴـﺔ ﻋﺎﺭﻀﻭﺍ ﺍﻟﻔﻜﺭﺓ ,ﻭﺍﻟﺸﻘﻭﻕ ﻓﻲ ﻭﺤﺩﺓ ﺍﻟﻭﺍﺠﻬﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺇﻨﺠﻠﺘﺭﺍ ﺒﺩﺃﺕ ﺒﺎﻟﻅﻬﻭﺭ .ﻓـﻲ ﺍﻟﻘـﺭﻥ ﺍﻟﻼﺤﻕ ﺨﻼل ﻋﻬﻭﺩ ﺠﻴﻤﺱ ﺍﻻﻭل ﻭﺸﺎﻟﺯ ﺍﻻﻭل ,ﻭﻓﻲ ﺍﻟﺤﺭﺏ ﺍﻻﻫﻠﻴﺔ ﺍﻻﻨﻜﻠﻴﺯﻴﺔ ﻭﻓـﻲ ﻤﺤﻤﻴـﺔ ﺃﻭﻟﻴﻔﺭ ﻜﺭﻭﻤﻭﻴل ,ﺼﺎﺭ ﻫﻨﺎﻙ ﺘﺤﻭﻻﺕ ﻜﺒﻴﺭﺓ ﺫﻫﺎﺒﹰﺎ ﻭﺍﻴﺎﺒﹰﺎ ﺒﻴﻥ ﻓﺼﻴﻠﺘﻴﻥ :ﺍﻟﻤﺘﺸﺩﺩﻭﻥ ﻭﺁﺨـﺭﻭﻥ ﻤﺘﻁﺭﻓﻭﻥ ﺍﻟﺫﻴﻥ ﺃﺭﺍﺩﻭﺍ ﺇﺼﻼﺡ ﻭﺍﺴﻊ ﺍﻟﻨﻁﺎﻕ ,ﻭﺒﺴﻥ ﺍﻟﻜﻬﻨﺔ ﺍﻻﻜﺜﺭ ﻤﺤﺎﻓﻅﺔ ﺍﻟﺫﻴﻥ ﺃﺭﺍﺩﻭﺍ ﺍﺒﻘـﺎﺀ ﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﻭﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ .ﻭﻟﻌﺩﺓ ﻗﺭﻭﻥ ﻗﺎﺩﻤﺔ ,ﻓﻲ ﻋﻬﺩ ﺠﻴﻤﺱ ﺍﻻﻭل ﻭﺘـﺸﺎﺭﻟﺯ ﺍﻻﻭل . 343ﻴﻭﺴﻑ ﻜﺭﻡ ،ﺘﺎﺭﻴﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻭﺴﻴﻁ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1965 ،ﺹ 76 . 344ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺤﺎﻁﻭﻡ ،ﺘﺎﺭﻴﺦ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ– .ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ.1968 ، ص 54 ﺍﻨﺘﻬﺎﺀ ﺒﺎﻟﺤﺭﺏ ﺍﻻﻫﻠﻴﺔ ﺍﻻﻨﻜﻠﻴﺯﻴﺔ ﻭﺘﻭﻟﻲ ﺍﻭﻟﻴﻔﺭ ﻜﺭﻭﻤﻭﻴل ﺍﻟﺤﻜﻡ ,ﻜﺎﻥ ﻫﻨﺎﻙ ﺘﺄﺭﺠﺢ ﺒﺎﻟﺭﺃﻱ ﺒﻴﻥ ﻓﺭﻴﻘﻴﻥ :ﺒﻌﺽ ﺍﻟﻤﺘﻌﺼﺒﻴﻥ ﺩﻴﻨﻴﹰﺎ ﺍﻟﺫﻴﻥ ﻨﺎﺸﺩﻭﺍ ﺒﺄﻋﺎﺩﺓ ﺘﺸﻜﻴل ﺒﻌﺽ ﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﺍﻟﺩﻴﻨﻴـﺔ ,ﻭﺍﻟﻔﺭﻴـﻕ ﺍﻵﺨﺭ ﻤﻥ ﺍﻻﺸﺨﺎﺹ ﺍﻟﻤﺤﺎﻓﻅﻴﻥ ﺍﻟﺫﻴﻥ ﻓﻀﻠﻭﺍ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺘﻘﺎﻟﻴﺩ ﻭﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺩﻴﻨﻴـﺔ .ﺇﻥ ﻋـﺩﻡ ﻗﺒﻭل ﺍﻟﺴﻴﺎﺴﻴﻴﻥ ﻭﺍﻻﻜﻠﻴﺭﻴﻴﻥ " ﺍﻟﻜﻨﻴﺴﻴﻴﻥ" ﺒﻤﺎ ﻨﺎﺸﺩ ﺒﻪ ﺍﻟﻤﻌﺘﺼﺒﻭﻥ ﻜﺎﻥ ﻤﻥ ﺍﺤﺩ ﺍﻻﺴﺒﺎﺏ ﻟﻨـﺸﻭﺏ ﺍﻟﺤﺭﺏ ).(345 ﺤﺴﺏ ﺍﻟﻤﻘﺎﻴﻴﺱ ﺍﻟﻌﺎﻟﻤﻴﺔ ,ﺇﻥ ﺍﻟﻌﻨﻑ ﻷﺴﺒﺎﺏ ﺩﻴﻨﻴﺔ ﻟﻡ ﻴﻜﻥ ﻤﺭﺘﻔﻊ ﻟﻜﻥ ﺍﻻﺼﺎﺒﺔ ﺸﻤﻠﺕ ﺍﻟﻤﻠـﻙ ﺘﺸﺎﺭﻟﺯ ﺍﻻﻭل ﻭﺭﺌﻴﺱ ﺍﻻﺴﺎﻗﻔﺔ ﻭﻟﻴﺎﻡ ﻻﻭﺩ ﻓﻲ ﻜﺎﻨﺘﺒﺭﻱ . Canterburyﺘﺤﺕ ﻤﺤﻤﻴﺔ ﻜﻭﻤـﻭﻥ ﻭﻴﻠﺙ ﺍﻨﻜﻠﺘﺭﺍ " " The Protectorate of the Commonwealth of Englandﻤﻥ 1649 ﺍﻟﻰ , 1660ﻟﻡ ﻴﻌﺘﺭﻑ ﺒﺎﻟﻜﻨﻴﺴﺔ ﺍﻻﻨﻐﻠﻴﻜﺎﻨﻴﺔ ,ﺃﻟﺤﻘﺕ ﺍﻟﻤﺸﺎﻴﺦ ﺍﻟﻜﻨﻴﺴﺔ ﺒﺎﻟﻨﻅﺎﻡ ﺍﻻﺴﻘﻔﻲ ,ﻭﻗﺩ ﺘﻡ ﺍﺴﺘﺒﺩﺍل ﺒﻨﻭﺩ ﺍﻟﻘﺎﻨﻭﻥ ﺒﺄﻋﺘﺭﺍﻑ ﻤﻥ ﺍﻟﻭﺯﺍﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ,ﻭﻗﺩ ﺘﻡ ﺍﺒﺩﺍل ﻜﺘﺎﺏ ﺍﻟﺼﻠﻭﺍﺕ ﺍﻻﻋﺘﻴﺎﺩﻱ ﻋﻥ ﻁﺭﻴﻕ ﻗﺴﻡ ﺍﻟﻌﺒﺎﺩﺓ .ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺫﻟﻙ ﺭﺒﻊ ﺍﻟﻜﻬﻨﺔ ﺍﻻﻨﻜﻠﻴﺯ ﺭﻓﻀﻭﺍ ﺍﻟﻤﻭﺍﻓﻘﺔ).(346 ﻭﺒﻌﺩ ﻋﻭﺩﺓ ﺍﻟﻤﻠﻙ ﺘﺸﺎﺭﻟﺯ ﺍﻟﺜﺎﻨﻲ ,ﻋﺎﺩﺕ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﺃﻴﻀ ﹰﺎ ﺍﻟﻰ ﻋﻬﺩ ﻤﺸﺎﺒﻪ ﻜﺜﻴﺭﹰﺍ ﻟﻤﺎ ﻜﺎﻨـﺕ ﻋﻠﻴﻪ ﺃﻴﺎﻡ ﺍﻟﺤﻜﻡ ﺍﻹﻟﻴﺯﺍﺒﺜﻲ ,ﺃﻥ ﺃﺤﺩ ﺍﻻﺨﺘﻼﻓﺎﺕ ﻫﻭ ﺃﻥ ﻓﻜﺭﺓ ﺸﻤل ﺍﻻﻨﻜﻠﻴﺯ ﻜﻠﻬﻡ ﻟﻤﻨﻅﻤﺔ ﺩﻴﻨﻴـﺔ ﻭﺍﺤﺩﺓ ﻗﺩ ﺘﻡ ﺇﻟﻐﺎﺌﻪ .ﺍﻥ ﺍﻟﻤﻭﺍﻗﻊ ﺍﻟﺩﻴﻨﻴﺔ ﻷﻨﻜﻠﺘﺭﺍ ﻭﻀﻌﺕ ﻋﻠﻰ ﺍﻟﺸﻜل ﺍﻟﺘﺎﻟﻲ :ﺍﻟﻜﻨﻴﺴﺔ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻭﺴﻁ ﻭﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺍﻟﺘﻲ ﻋﺎﺭﻀﺕ ﻤﺅﺴﺴﻲ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﻭﺒﺴﺒﺏ ﺼﻌﻭﺒﺔ ﺩﻤﺞ ﺍﻻﺜﻨﻴﻥ ﻻ ﻤﻥ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻴﻬﺎ .ﻟﻘﺩ ﻓﺸل ﺍﻟﻌﻬﺩ ﺍﻀﻁﺭﺕ ﺍﻟﻰ ﺍﻥ ﺘﻜﻤل ﻤﺴﻴﺭﺘﻬﺎ ﺨﺎﺭﺝ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻭﻁﻨﻴﺔ ﺒﺩ ﹰ ﺍﻹﻟﻴﺯﺍﺒﺜﻲ ﻓﻲ ﻤﺼﺎﻟﺤﺔ ﺠﻤﻴﻊ ﺍﻻﻁﺭﺍﻑ ﻓﻲ ﺍﻨﻜﻠﺘﺭﺍ ﻭﺘﺭﻙ ﺍﻟﻨﺎﺱ ﺍﻟﺫﻴﻥ ﻓﻲ ﺍﻟﺠﺯﺭ ﺍﻻﻨﻜﻠﻴﺯﻴﺔ .ﻤﻊ . 345ﺠﻼل ﻴﺤﻴﻰ ،ﺠﺎﺩ ﻁﻪ ،ﻤﻌﺎﻟﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ :ﺩﺭﺍﺴﺔ ﻟﺘﻁﻭﺭ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ ﻭﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻟﻌﺎﻟﻡ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﻨﺸﺄﺓ ﺍﻟﻤﻌﺎﺭﻑ .1974 ، . 346ﻭﻴل ﺩﻴﻭﺭﺍﻨﺕ ،ﻗﺼﺔ ﺍﻟﺤﻀﺎﺭﺓ :ﻤﺎﺠﻼﻥ ﻭﻜﺸﻑ ﺍﻷﺭﺽ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 24ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://islamport.com/w/amm/Web/2482/10096.htm ﺫﻟﻙ ﺍﻥ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﻤﻨﺘﺸﺭﺓ ﺍﻻﻥ ﻓﻲ ﺠﻤﻴﻊ ﺍﻨﺤﺎﺀ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻥ ﺍﻨﺘـﺸﺎﺭﻫﺎ ﻜـﺎﻥ ﻤﺨـﺎﻟﻑ ﻟﺠﻤﻴـﻊ ﺍﻟﺘﻭﻗﻌﺎﺕ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ )(17) , (16 )(347 ﺃﻟﻤﺎﻨﻴﺎ ﻭﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﺎ ﺃﻭﺍﺌل ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ ﺒﺩﺃﺕ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻀﻴﻴﻕ ﻋﻠـﻰ ﺍﺘﺒـﺎﻉ ﺍﻟﻤـﺫﻫﺏ ﺍﻟﺒﺭﻭﺘـﺴﺘﺎﻨﺘﻲ. ﻭﺨﺎﺼﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﻘﻴﺼﺭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺍﻟﺜﺎﻨﻲ ﺍﻟﺫﻱ ﺤﺎﻭل ﺍﺠﺒـﺎﺭ ﺍﻟـﺴﻜﺎﻥ ﻋﻠـﻰ ﺍﺘﺒـﺎﻉ ﺍﻟﻤـﺫﻫﺏ 347 .ﻭﻋﻥ ﻨﺸﺄﺓ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ) ﻜﻨﻴﺴﺔ ﺍﻨﺠﻠﺘﺭﺍ ( ﻜﺄﺼﻌﺏ ﺍﻟﻁﻭﺍﺌﻑ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺘﺸﺩﺩﹰﺍ ﻭﻫﻲ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻤﻨﻬﺎ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺼﻬﻴﻭﻨﻲ ﺍﻟﻤﺴﻴﺤﻲ ﺒﻬﺩﻑ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻰ ﺍﻟﻴﻬﻭﺩﻴﺔ ) ﺘﻬﻭﻴﺩ ﺍﻟﻤﺴﻴﺤﻴﺔ ( ﻴﻘﻭل ﺍﻟﻘﺱ ﻤﺭﻗﺱ ﺍﻟﺒﺭﺍﻤﻭﺴﻰ : ﻜﺎﻥ ﺍﺤﺩ ﻤﻠﻭﻙ ﺍﻨﺠﻠﺘﺭﺍ ﻟﻪ ﺍﺒﻨﺎﻥ ﻭﺍﺭﺍﺩ ﺍﻥ ﻴﻌﻤل ﺘﺤﺎﻟﻑ ﺴﻴﺎﺴﻲ ﻤﻊ ﻤﻠﻙ ﺍﺴﺒﺎﻨﻴﺎ ﺍﻟﻰ ﺍﻨﺠﻠﺘﺭﺍ ﻓﺄﺭﻏﻡ ﺍﺒﻨﻪ ﺍﻟﻜﺒﻴﺭ ﻋﻠﻰ ﺍﻟﺯﻭﺍﺝ ﺒﺄﺒﻨﺔ ﻤﻠﻙ ﺍﺴﺒﺎﻨﻴﺎ ﺍﻟﺩﻤﻴﻤﺔ ﺴﻴﺌﺔ ﺍﻟﺴﻤﻌﺔ ﻭﺘﺴﻤﻰ ﻜﺎﺜﺭﻴﻥ ﻟﻜﻥ ﺍﺒﻨﻪ ﻤﺎﺕ ﺩﻭﻥ ﺍﻨﺠﺎﺏ ﻓﺄﺭﻏﻡ ﺍﺒﻨﻪ ﺍﻻﺼﻐﺭ ﻭﻴﺩﻋﻰ ﻫﻨﺭﻱ )ﺍﻟﺫﻱ ﺼﺎﺭ ﺍﻟﻤﻠﻙ ﻫﻨﺭﻱ ﺍﻟﺜﺎﻤﻥ ( ﻋﻠﻰ ﺍﻥ ﻴﺘﺯﻭﺝ ﺍﺭﻤﻠﺔ ﺍﺨﻴﻪ ﻟﻀﻤﺎﻥ ﺍﺴﺘﻤﺭﺍﺭ ﺍﻻﺘﺤﺎﺩ ﻭﺍﻨﺠﺏ ﻫﻨﺭﻱ ﻤﻥ ﻜﺎﺜﺭﻴﻥ ﺍﺒﻨﺎﺀ ﻟﻡ ﻴﻌﻴﺵ ﻤﻨﻬﻡ ﺍﻻ ﻓﺘﺎﺓ ﺘﺩﻋﻰ ﻤﺎﺭﻯ .ﻭﺒﻌﺩ ﻤﻭﺕ ﺍﻟﻤﻠﻙ ﺍﻻﺏ ﻭﺘﻭﻟﻰ ﻫﻨﺭﻱ ﺍﻟﻤﻤﻠﻜﺔ ,ﺍﺭﺍﺩ ﺍﻥ ﻴﺒﻁل ﺯﻭﺍﺠﻪ ﺒﻜﺎﺜﺭﻴﻥ ﻷﻨﻪ ﺍﻋﺠﺏ ﺒﻭﺼﻴﻔﺘﻬﺎ ﺍﻟﺘﻲ ﺘﺩﻋﻰ ﺁﻥ ﺒﻭﻟﻴﻥ ﻓﺫﻫﺏ ﻴﻁﻠﺏ ﻤﻥ ﺒﺎﺒﺎ ﺭﻤﺎ ﺍﻥ ﻴﺒﻁل ﺍﻟﺯﻭﺍﺝ ﺍﺴﺘﻨﺎﺩﹰﺍ ﺍﻟﻰ ﻤﻭﻗﻑ ﻴﻭﺤﻨﺎ ﺍﻟﻤﻌﻤﺩﺍﻥ ﻤﻥ ﺍﻟﻤﻠﻙ ﻫﻴﺭﻭﺩﺱ ﻟﻜﻥ ﺍﻟﺒﺎﺒﺎ ﺍﻓﻬﻤﻪ ﺃﻥ ﺃﺨﻴﻪ ﻗﺩ ﻤﺎﺕ ﻭﻫﻭ ﻻ ﻴﻔﻌل ﺸﻲﺀ ﺨﻁﺄ ﻭﺭﻓﺽ ﺍﺒﻁﺎل ﺯﻭﺍﺠﻪ ﻻﻥ ﻫﺫﺍ ﻤﻌﻨﺎﻩ ﺍﻥ ﺍﻟﺒﺎﺒﺎ ﺍﻟﺴﺎﺒﻕ ﺍﻟﺫﻱ ﺯﻭﺠﻬﻤﺎ ﻗﺩ ﺃﺨﻁﺄ ﻭﻫﺫﺍ ﻀﺩ ﻤﺒﺩﺃ ﻋﺼﻤﺔ ﺒﺎﺒﺎ ﺭﻭﻤﺎ ﻤﻥ ﺍﻟﺨﻁﺄ .ﻭﻗﺩ ﺃﻏﺘﺎﻅ ﺍﻟﻤﻠﻙ ﻫﻨﺭﻱ ﻓﺄﺴﺘﺩﻋﻰ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻭﺍﺨﺒﺭﻩ ﺒﺭﻏﺒﺘﻪ ﻓﻲ ﺍﺴﺘﻘﻼل ﺍﻨﺠﻠﺘﺭﺍ ﻋﻥ ﺒﺎﺒﺎﻭﻴﺔ ﺭﻭﻤﺎ ﻭﺍﻥ ﻴﻜﻭﻥ ﺍﻟﻤﻠﻙ ﻫﻭ ﺭﺌﻴﺱ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻤﺴﺘﻘﻠﺔ ﻓﺭﺤﺏ ﻟﻭﺜﺭ ﺒﻬﺫﺍ ﻭﺍﺫﻥ ﻟﻪ ﻓﺄﺴﺘﻘل ﺍﻟﻤﻠﻙ ﻋﻥ ﺘﺒﻌﻴﺔ ﺒﺎﺒﺎ ﺭﻭﻤﺎ ﻭﺍﺴﺱ ﻜﻨﻴﺴﺔ ﺨﺎﺼﺔ ﺒﻪ ﻤﻅﻬﺭﻫﺎ ﻤﻥ ﺍﻟﺨﺎﺭﺝ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻭﺩﺍﺨﻠﻬﺎ ﺘﻨﺎﺩﻯ ﺒﺎﻟﺘﻌﺎﻟﻴﻡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ . ﻋﻴﻥ ﺍﻟﻤﻠﻙ ﺍﻻﺴﺎﻗﻔﺔ ﺍﻟﺫﻴﻥ ﺍﺭﺍﺩﻫﻡ ﻭﻜﺎﻨﻭﺍ ﻤﻭﺍﻓﻘﻴﻥ ﻵﺭﺍﺌﻪ ﻭﻟﻤﺎ ﻁﻠﺏ ﻤﻨﻬﻡ ﺍﺒﻁﺎل ﺯﻭﺍﺠﻪ ﻤﻥ ﻜﺎﺜﺭﻴﻥ ﻭﺍﻓﻘﻭﺍ ﻓﺴﺠﻥ ﺯﻭﺠﺘﻪ ﻭﺍﺒﻨﺘﻬﺎ ﻓﻲ ﺍﻟﻘﺼﺭ ﻓﻲ ﻤﻜﺎﻥ ﺨﺎﺹ ﻭﺘﺯﻭﺝ ﺒﺎﻟﻭﺼﻴﻔﺔ ﺁﻥ ﺒﻭﻟﻴﻥ ﻭﺍﻨﺠﺏ ﻤﻨﻬﺎ ﺍﺒﻨﺔ ﺍﺴﻤﺎﻫﺎ ﺇﻟﻴﺯﺍﺒﻴﺙ .ﻭﻗﺩ ﺍﻜﺘﺸﻑ ﺍﻟﻤﻠﻙ ﺍﻥ ﺯﻭﺠﺘﻪ ﺍﻟﺜﺎﻨﻴﺔ ﺘﺨﻭﻨﻪ ﻓﻁﻠﻘﻬﺎ ﻭﺘﺯﻭﺝ ﺒﺜﺎﻟﺜﺔ ﺍﻨﺠﺏ ﻤﻨﻬﺎ ﺍﺒﻥ ﺍﺴﻤﺎﻩ ﺍﺩﻭﺍﺭﺩ ﻭﻜﺘﺏ ﺍﻟﻤﻠﻙ ﻭﺼﻴﺘﻪ ﺍﻨﻪ ﺒﻌﺩ ﻤﻭﺘﻪ ﻴﺘﻭﻟﻰ ﺍﻟﻌﺭﺵ ﺍﺒﻨﻪ ﺍﺩﻭﺍﺭﺩ ﺜﻡ ﺍﺒﻨﺘﻪ ﻤﺎﺭﻯ ﺜﻡ ﺍﺒﻨﺘﻪ ﺇﻟﻴﺯﺍﺒﻴﺙ ﻭﺸﺩﺩ ﺍﻥ ﺘﻜﻭﻥ ﺍﻨﺠﻠﺘﺭﺍ ﺍﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﻭﻟﻴﺴﺕ ﻜﺎﺜﻭﻟﻴﻜﻴﺔ .ﻭﻗﺩ ﺘﻤﻠﻙ ﺍﺩﻭﺍﺭﺩ ﺒﻌﺩ ﻤﻭﺕ ﻭﺍﻟﺩﻩ ﻤﺩﺓ 6ﺴﻨﻭﺍﺕ ﻟﻜﻨﻪ ﻜﺎﻥ ﺼﻐﻴﺭ ﺍﻟﺴﻥ ﻤﺭﻴﺽ ﻓﻤﺎﺕ ﺴﺭﻴﻌﹰﺎ ﻓﺘﻭﻟﺕ ﺍﺨﺘﻪ ﻤﺎﺭﻯ ﺍﻟﺤﻜﻡ ﻭﻜﺎﻨﺕ ﺘﺩﻋﻰ ﻤﺎﺭﻯ ﺍﻟﺩﻤﻭﻴﺔ ﺍﺫ ﺍﻨﻬﺎ ﺴﻌﺕ ﻟﻼﻨﺘﻘﺎﻡ ﻤﻥ ﺍﻻﻨﺠﻴﻠﻴﻜﺎﻥ ﻟﻤﺎ ﻟﺤﻘﻬﺎ ﻫﻭ ﻭﺍﻤﻬﺎ ﻤﻥ ﺫل ﻭﺍﻫﺎﻨﺔ ﻭﻜﺎﻨﺕ ﻤﺩﺓ ﺘﻤﻠﻜﻬﺎ 5ﺴﻨﻭﺍﺕ ﻭﻜﺎﻨﺕ ﻤﻥ ﺍﺼﻌﺏ ﺍﻟﺴﻨﻭﺍﺕ ﺍﻟﺘﻲ ﻤﺭﺕ ﻋﻠﻰ ﺍﻨﺠﻠﺘﺭﺍ ﻭﺍﻫﺫﺕ ﺘﻭﻗﻊ ﺍﻭﺍﻤﺭ ﻗﺘل ﺍﺘﺒﺎﻉ ﺍﻻﻨﺠﻴﻠﻴﻜﺎﻥ ﻓﻲ ﻜل ﻤﻜﺎﻥ ﻭﺍﻋﺎﺩﺕ ﻤﺤﺎﻜﻡ ﺍﻟﺘﻔﺘﻴﺵ ﻭﺍﻋﺎﺩﺕ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻤﺭﺓ ﺍﺨﺭﻯ . ﻟﻤﺎ ﻤﺎﺘﺕ ﺘﻭﻟﺕ ﺃﺨﺘﻬﺎ ﺇﻟﻴﺯﺍﺒﻴﺙ ﺍﻟﻤﻠﻙ ﻓﺄﻋﺎﺩﺕ ﺍﻟﻰ ﺍﻨﺠﻠﺘﺭﺍ ﺍﻻﻨﺠﻠﻴﻜﺎﻨﻴﺔ ﻟﻜﻨﻬﺎ ﻜﺎﻨﺕ ﺸﻐﻭﻓﺔ ﺒﺎﻟﻤﻅﺎﻫﺭ ﻭﺍﻟﺜﻴﺎﺏ ﺍﻟﺒﺭﺍﻗﺔ ﻭﺍﻻﺤﺘﻔﺎﻻﺕ ﻭﺍﺠﺒﺭﺕ ﺍﻻﺴﺎﻗﻔﺔ ﻋﻠﻰ ﺍﺭﺘﺩﺍﺀ ﻤﻼﺒﺱ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﺍﻟﻤﺯﺭﻜﺸﺔ ﻓﺭﻓﺽ ﻜﺜﻴﺭﻴﻥ ﻫﺫﺍ ﻭﺍﻨﻔﺼﻠﻭﺍ ﻋﻥ ﻜﻨﻴﺴﺔ ﺍﻨﺠﻠﺘﺭﺍ ﻭﺍﺴﻤﻭﺍ ﺃﻨﻔﺴﻬﻡ )ﺍﻟﻁﻬﻭﺭﻴﻴﻥ( ﻭﻫﺎﺠﺭﻭﺍ ﺍﻟﻰ ﺍﻴﺭﻟﻨﺩﺍ ﺜﻡ ﺠﻴﻨﻴﻑ ﻭﺍﺴﺘﻘﺒﻠﻬﻡ ﻫﻨﺎﻙ ﺠﻭﻥ ﻜﻠﻔﻥ ﺍﻟﺫﻱ ﻜﺎﻥ ﺍﺼﻌﺏ ﻤﻥ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﻓﻲ ﺘﻌﺼﺒﻪ ﻀﺩ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻓﻘﺘﻠﻬﻡ ﻭﻋﻤل ﻤﻌﻬﻡ ﻤﺎ ﻜﺎﻥ ﺃﺼﻌﺏ ﻤﻥ ﺴﺎﺒﻘﻴﻪ ﻓﻬﺎﺠﺭ ﺍﻟﻁﻬﻭﺭﻴﻭﻥ ﺍﻟﻤﻀﻁﻬﺩﻭﻥ ﺍﻟﻰ ﺃﻤﺭﻴﻜﺎ ﻭﻫﻨﺎ ﺍﻟﺘﻘﻭﺍ ﻭﺘﺯﺍﻭﺠﻭﺍ ﻤﻊ ﺍﻟﻤﻁﺭﻭﺩﻴﻥ ﻤﻥ ﻓﻠﺴﻁﻴﻥ ﻭﻜﺎﻨﺕ ﺍﻟﻔﺌﺘﻴﻥ ﺘﺤﺕ ﻀﻐﻭﻁ ﻨﻔﺴﻴﺔ ﺼﻌﺒﺔ ﻓﻅﻬﺭ ﻤﻨﻬﻡ ﻤﺎ ﻴﺴﻤﻰ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺼﻬﻴﻭﻨﻲ ﺍﻟﻤﺴﻴﺤﻲ . ﻨﻘ ﹰ ﻼ ﻋﻥ :ﻤﺭﻗﺱ ﺍﻟﺒﺭﺍﻤﻭﺴﻰ ,ﺒﻌﻨﻭﺍﻥ " ﺃﻨﺸﻘﺎﻕ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻅﻬﻭﺭ ﺍﻟﻁﻭﺍﺌﻑ " ,ﺩﺭﺍﺴﺎﺕ ﺼﻴﻑ / 2007ﺍﻟﻤﺤﺎﻀﺭﺓ ﺍﻟﺜﺎﻨﻴﺔ , ﺍﻻﺴﻜﻨﺩﺭﻴﺔ :ﺒﻁﺭﻴﺭﻜﻴﺔ ﺍﻻﻗﺒﺎﻁ ﺍﻻﺭﺜﻭﺫﻜﺱ . 2007 ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻓﻲ ﺍﻨﺘﻬﺎﻙ ﻭﺍﻀﺢ ﻟﻤﺒﺩﺃ ﺤﺭﻴﺔ ﺍﻻﺩﻴﺎﻥ ﺍﻟﻤﻜﻔﻭﻟﺔ ﺁﻨﺫﺍﻙ .ﻭﻫﻭ ﺍﻻﻤﺭ ﺍﻟﺫﻱ ﺴـﺎﻫﻡ ﻓـﻲ ﺍﻨﺩﻻﻉ ﺍﻻﻨﺘﻔﺎﻀﺔ ﺍﻟﺒﻭﻫﻴﻤﻴﺔ ﻓﻲ ﺒﺭﺍﻍ .ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻻﻨﺘﻔﺎﻀﺔ ﺒﻤﺜﺎﺒﺔ ﺸﺭﺍﺭﺓ ﺒﺩﺀ ﺤﺭﺏ ﺍﻟﺜﻼﺜـﻴﻥ ﻋﺎﻤﺎ ﺍﻟﺘﻲ ﺍﺴﺘﻤﺭﺕ ﻤﻥ ﻋﺎﻡ 1618ﻭﺤﺘﻰ ﻋﺎﻡ . 1648ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺍﻟﺘﻲ ﺒﺩﺃﺕ ﻜﺤﺭﺏ ﺩﻴﻨﻴـﺔ ﺴﺭﻋﺎﻥ ﻤﺎ ﺘﺤﻭﻟﺕ ﺍﻟﻰ ﺤﺭﺏ ﺍﻭﺭﻭﺒﻴﺔ ﻭﺍﺴﻌﺔ ﺍﻟﻨﻁﺎﻕ ﺸﺎﺭﻜﺕ ﻓﻴﻬﺎ ﻜل ﻤـﻥ ﺍﻟﻨﻤـﺴﺎ ﻭﺍﺴـﺒﺎﻨﻴﺎ ﻭﻓﺭﻨﺴﺎ ﻭﺍﻟﺴﻭﻴﺩ ﻭﺍﻟﺩﻨﻤﺎﺭﻙ ﺍﻟﻰ ﺠﺎﻨﺏ ﺍﻟﺩﻭﻴﻼﺕ ﺍﻻﻟﻤﺎﻨﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ .ﻭﻜﺎﻨﺕ ﺍﻻﺭﺍﻀﻲ ﺍﻻﻟﻤﺎﻨﻴـﺔ ﺍﻟﻤﺴﺭﺡ ﺍﻻﺴﺎﺴﻲ ﻟﻠﻤﻌﺎﺭﻙ ﺍﻟﻁﺎﺤﻨﺔ ﺨﻼل ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺍﻟﺘﻲ ﺩﻤﺭﺕ ﻤﻨﺎﻁﻕ ﻭﺍﺴـﻌﺔ ﻭﺍﺩﺕ ﺍﻟـﻰ ﺨﺴﺎﺌﺭ ﺒﺸﺭﻴﺔ ﻫﺎﺌﻠﺔ .ﻭﺒﻨﺘﻴﺠﺔ ﺫﻟﻙ ﺘﺭﺍﺠﻊ ﻋﺩﺩ ﺍﻟﺴﻜﺎﻥ ﺍﻟﻰ ﺍﻟﻨﺼﻑ ﻤﻘﺎﺭﻨﺔ ﺒﻔﺘﺭﺓ ﻤﺎ ﻗﺒل ﺍﻟﺤﺭﺏ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﻤﺅﺭﺨﻭﻥ) .(348ﻭﺒﻌﺩ ﻤﻔﺎﻭﻀﺎﺕ ﻁﻭﻴﻠﺔ ﺍﻨﺘﻬﺕ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺒﺈﺒﺭﺍﻡ ﻤﺎ ﻴـﺩﻋﻰ ﺼـﻠﺢ ﻭﻴﺴﺘﻔﺎﻟﻴﺎ ) ﻨﺴﺒﺔ ﺍﻟﻰ ﻤﻨﻁﻘﺔ ﻭﻴﺴﺘﻔﺎﻟﻴﺎ ﺍﻟﻭﺍﻗﻌﺔ ﻏﺭﺏ ﺍﻟﻤﺎﻨﻴﺎ ( ﻓﻲ ﻋﺎﻡ . 1624ﻭﺒﻤﻭﺠـﺏ ﻫـﺫﺍ ﺍﻟﺼﻠﺢ ﺘﻡ ﺍﻻﻋﺘﺭﺍﻑ ﺒﺎﻟﻤﺴﺎﻭﺍﺓ ﺒﻴﻥ ﺍﻟﻁﻭﺍﺌﻑ ﺍﻟﺜﻼﺜﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻭﺍﻟﻠﻭﺜﺭﻴﺔ ﻭﺍﻟﻜﺎﻟﻔﺎﻨﻴﺔ .ﻜﻤـﺎ ﺘـﻡ ﺒﻤﻭﺠﺒﻪ ﺘﺭﺴﻴﺦ ﺘﻘﺴﻴﻡ ﺍﻟﻤﻤﻠﻜﺔ ﺍﻻﻟﻤﺎﻨﻴﺔ ﺍﻟﻰ ﻗﺭﺍﺒﺔ ﺜﻼﺜﻤﺎﺌﺔ ﺩﻭﻴﻠﺔ ﻭﺍﻤﺎﺭﺓ ﻜﺎﻨﺕ ﺘﺤﻅﻰ ﺒﺎﺴـﺘﻘﻼل ﻜﺎﻤل ﺘﻘﺭﻴﺒﹰﺎ .ﻤﺎ ﻴﻌﻨﻲ ﺍﻟﺤﺩ ﻤﻥ ﺼﻼﺤﻴﺎﺕ ﺍﻟﻘﻴﺼﺭ ﺍﻻﻟﻤﺎﻨﻲ ﺍﻟﻰ ﺤﺩ ﻜﺒﻴﺭ )(349 .ﻭﻗـﺩ ﺍﺴـﺘﻤﺭ ﻼ ﻓﻲ ﺍﻟﻘﻴـﺼﺭ ﻭﺒـﻴﻥ ﺍﻻﻤـﺭﺍﺀ ﺍﻟﻭﻀﻊ ﺍﻟﺫﻱ ﺘﻤﻴﺯ ﺒﺄﺯﺩﻭﺍﺠﻴﺔ ﺍﻟﺴﻠﻁﺔ ﺒﻴﻥ ﺍﻟﺤﻜﻡ ﺍﻟﻤﺭﻜﺯﻱ ﻤﻤﺜ ﹰ ﺍﻟﻁﺎﻤﺤﻴﻥ ﻟﻼﺴﺘﻘﻼل ﺴﻨﻭﺍﺕ ﻁﻭﻴﻠﺔ . 348 .ﺠﻔﺭﻱ ﺒﺭﻭﻥ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﻋﻠﻲ ﺍﻟﻤﺯﺭﻭﻗﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﻋﻤﺎﻥ :ﺍﻷﻫﻠﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ.2006 ، ) 596ﺼﻔﺤﺔ( . . 349ﻤﺠﻤﻭﻋﺔ ﺒﺎﺤﺜﻴﻥ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻭﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ،ﺩﺭﺍﺴﺔ ﺒﺈﺸﺭﺍﻑ ﻤﺭﻜﺯ ﺘﺒﺎﺩل ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺒﺎﻟﺘﻌﺎﻭﻥ ﻤﻊ ﻤﻨﻅﻤﺔ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ )ﻴﻭﻨﺴﻜﻭ(– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺄﻟﻴﻑ ﻭﺍﻟﻨﺸﺭ 466) .1970 ،ﺼﻔﺤﺔ( . ﺃﻟﻤﺎﻨﻴﺎ ﻭﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤ ﹰﺎ 1648 – 1618 ﺃﺴﺒﺎﺏ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﺎ – ﺍﺩﻭﺍﺭ ﺍﻟﺤﺭﺏ ﺍﻻﺭﺒﻌﺔ : ﺍﻟﺩﻭﺭ ﺍﻟﺒﺭﻫﻴﻤﻲ ﺍﻟﺒﻼﺘﻴﻨﻲ ) – ( 1623 – 1618ﺍﻟﺩﻭﺭ ﺍﻟﺩﻨﻤﺎﺭﻜﻲ ) – ( 1629 – 1625ﺍﻟﺩﻭﺭ ﺍﻟﺴﻭﻴﺩﻱ ) ( 1635 – 1630ﺍﻟﺩﻭﺭ ﺍﻟﺴﻭﻴﺩﻱ ﺍﻟﻔﺭﻨﺴﻲ ) – ( 1648 – 1635ﺼﻠﺢ ﻭﺴﺘﻔﺎﻟﻴﺎ ﻟﻘﺩ ﻨﺸﺒﺕ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤ ﹰﺎ ﺒﺴﺒﺏ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺒﻴﻭﻫﻴﻤﻴﺎ ,ﻭﻗﺩ ﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺘﺤﺩﻴﺩ ﻤﻴﺩﺍﻨﻬﺎ ﻭﻟﻜﻥ ﺍﺘﻴﺢ ﻟﻬﺎ ﺍﻥ ﺘﻨﺘﺸﺭ ,ﻤﻤﺎ ﺍﺩﻯ ﺍﻟﻰ ﺍﻥ ﺘﺩﺨل ﻤﻌﻅﻡ ﺍﻟـﺩﻭل ﺍﻻﻭﺭﻭﺒﻴـﺔ ﺍﻟـﺼﺭﺍﻉ ﺒﺩﺭﺠﺎﺕ ﻤﺘﻔﺎﻭﺘﺔ ,ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﺩﻨﻤﺎﺭﻙ ﻭﺍﻟﺴﻭﻴﺩ ﻭﻓﺭﻨﺴﺎ ﻭﺍﻨﺠﻠﺘﺭﺍ ﻭﺴﺎﻓﻭﻯ ﻭﺍﻻﺭﺍﻀﻲ ﺍﻟﻤﺨﻔﻀﺔ ﻗﺩ ﻟﻌﺒﺕ ﺩﻭﺭﹰﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ,ﻓﻘﺩ ﻜﺎﻨﺕ ﺃﻟﻤﺎﻨﻴﺎ ﺒﺼﻔﺔ ﺨﺎﺼﺔ ﻫﻲ ﺍﻟﻤﺴﺭﺡ ﺍﻻﺼـﻴل ﻟﻬﺫﻩ ﺍﻟﻤﺄﺴﺎﺓ .ﻜﻤﺎ ﺍﻥ ﺃﻫل ﺒﻭﻫﻴﻤﻴﺎ ﻜﺎﻨﻭﺍ ﺍﻭﻓﺭ ﻫﺫﻩ ﺍﻟﺸﻌﻭﺏ ﺤﻅﹰﺎ ﻤﻥ ﺍﻟﺨﺴﺎﺌﺭ )(350 . ﻭﺍﺫﺍ ﺍﺭﺩﻨﺎ ﺍﻥ ﻨﺘﺼﻭﺭ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺘﻲ ﺍﻨﺩﻟﻌﺕ ﻓﻴﻬﺎ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺃﻭ ﺒﻤﻌﻨﻰ ﺍﺨﺭ ﺃﻥ ﻨﺘﻘﺼﻰ ﺍﺴﺒﺎﺏ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ,ﻨﺠﺩ ﺍﻥ ﺼﻠﺢ ﺃﻭﺠﺯﺒﺭﺝ ﻜﺎﻥ ﻗﺩ ﺃﻨﻬﻰ ﺍﻟﺤﺭﺏ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻓـﻲ ﻋـﺎﻡ 1555 ﻭﻗﺩ ﺤﺎﻭل ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﻤﻁﺎﻟﺏ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻭﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ ) ,(351ﻭﻟﻜﻥ ﻫﺫﻩ ﺍﻟﻤﺤﺎﻭﻟﺔ ﺍﺨﻔﻘﺕ .ﻭﻜﺎﻥ ﻤﻥ ﺍﻫﻡ ﺍﺴﺒﺎﺏ ﻫﺫﺍ ﺍﻟﻔﺸل ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺼﻠﺢ ﺃﻭﺠﺯﺒﺭﺝ ﺒﺸﺄﻥ ﺍﻟﻤﺤﺎﻓﻅـﺔ . 350ﻜﺭﻴﺕ ،ﺒﺭﻨﺘﻭﻥ ،ﻤﻨﺸﺄ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﺩ .ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻤﺭﺍﺩ– .ﺩﻤﺸﻕ :ﻤﻁﺒﻌﺔ ﻤﻔﻴﺩ ﺍﻟﺠﺩﻴﺩﺓ ،ﺩ .ﺕ . Charles Sala, Michel-Ange: Sculpteur, peintre, architecte. –Pierre Terrail, 2001. 351 ﻋﻠﻰ ﻤﻤﺘﻠﻜﺎﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ,ﺤﻴﺙ ﺍﻥ ﻫﺫﻩ ﺍﻟﻤﻤﺘﻠﻜﺎﺕ ﺴﺭﻋﺎﻥ ﻤﺎ ﺼﺎﺭﺕ – ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﺼﻠﺢ – ﻤﻭﻀﻊ ﺍﻁﻤﺎﻉ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﺍﻟﻤﻨﺘﺼﺭﻴﻥ . ﻜﻡ ﺍﻥ ﺍﻭﺠﺯﺒﺭﺝ ﻟﻡ ﻴﻌﺘﺭﻑ ﺒﺎﻟﻌﻘﻴﺩﺓ ﺍﻟﻜﻠﻔﻨﻴﺔ ﺃﻭ ﺒﻤﺒﺩﺃ ﺍﻟﺘﺴﺎﻤﺢ ﺍﻟﺩﻴﻨﻲ ﺒﺼﻔﺔ ﻋﺎﻤـﺔ ,ﻭﻅﻠـﺕ ﺍﻟﻜﻠﻔﻨﻴﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻻ ﺘﺠﺩ ﺃﻱ ﺍﺴﺎﺱ ﻗﺎﻨﻭﻨﻲ ﻴﻤﻜﻨﻬﺎ ﺍﻻﺭﺘﻜﺎﺯ ﻋﻠﻴﻪ ,ﻭﻤﻊ ﺫﻟﻙ ﻓﻘﺩ ﺴﺎﺩ ﺍﻟﺴﻼﻡ ﻤﺩﺓ ﻁﻭﻴﻠﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﻫﺫﺍ ﺍﻟﻘﺼﻭﺭ ﺍﻟﻭﺍﻀﺢ ﻓﻲ ﺼﻠﺢ ﺃﻭﺠﺯﺒﺭﺝ ,ﻭﻟﻌل ﺍﻟﺴﺒﺏ ﻓﻲ ﺫﻟـﻙ ﻫﻭ ﻭﺠﻭﺩ ﻨﻭﻉ ﻤﻥ ﺍﻟﺘﻭﺍﺯﻥ ﻓﻲ ﺍﻟﻘﻭﻯ ﺒﻴﻥ ﺘﻠﻙ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺃﻭ ﺍﻟﻘﻭﻯ ﺍﻟﺜﻼﺜﺔ :ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ,ﻭﺃﺘﺒـﺎﻉ ﻟﻭﺜﺭ ,ﻭﺍﺘﺒﺎﻉ ﻜﻠﻔﻥ ,ﻤﻤﺎ ﺍﺩﻯ ﺍﻟﻰ ﺫﻟﻙ ﺍﻟﻬﺩﻭﺀ ﺍﻟﻌﺠﻴﺏ ﺒﻴﻨﻬﻡ ﻷﻥ ﺍﻟﺼﺩﺍﻡ ﺍﻟﻤﺴﻠﺢ ﻗﺩ ﻴﺅﺩﻱ ﺍﻟـﻰ ﺍﻭﺥ ﺍﻟﻌﻭﺍﻗﺏ ,ﺍﻻﻤﺭ ﺍﻟﺫﻱ ﻤﻨﻊ ﻫﺫﻩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﻤﻥ ﺍﻟﺘﻁﺭﻑ ﻓﻲ ﺘﻌﺼﺒﻬﺎ ).(352 ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺍﺨﺭﻯ ,ﻓﻘﺩ ﺒﺩﺍ ﺍﻥ ﻫﺫﻩ ﺍﻟﻬﺩﻨﺔ ﺍﻟﻁﻭﻴﻠﺔ ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﻜﺎﻨﺕ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻓﻲ ﺼﺎﻟﺢ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ,ﻓﻘﺩ ﺍﺴﺘﻁﺎﻉ ﺍﻟﻠﻭﺜﺭﻴﻭﻥ ﻭﺍﻟﻜﻠﻔﻨﻴﻭﻥ ﺍﻟﻌﻤل ﻋﻠﻰ ﻨﺸﺭ ﻤﺫﻫﺒﻬﻡ ﺩﻭﻥ ﺍﻥ ﻴﻠﻘﻭﺍ ﻤﻌﺎﺭﻀﺔ ﻋﻨﻴﻔﺔ ,ﺤﺘﻰ ﺃﺼﺒﺤﺕ ﺃﻟﻤﺎﻨﻴﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ,ﻜﻤﺎ ﻫﺫﺍ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺠﺩﻴﺩ ﺍﻟﻰ ﺍﻟﺠﻨﻭﺏ ﺃﻱ ﻓـﻲ ﺍﻟﻨﻤﺴﺎ ﻭﺒﺎﻓﺎﺭﻴﺎ).(353 ﺃﻤﺎ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ,ﻓﻠﻡ ﻴﻜﻥ ﻤﻥ ﺍﻟﻤﺘﻭﻗﻊ ﺃﻥ ﻴﻅﻠﻭﺍ ﺼﺎﻤﺘﻴﻥ ﺍﺯﺍﺀ ﻫﺫﺍ ﺍﻻﻨﺘﺸﺎﺭ ﺍﻟﺒﺭﻭﺘـﺴﺘﻨﺘﻲ ﻓـﻲ ﻤﻌﺎﻗﻠﻬﻡ ﺍﻟﺴﺎﺒﻘﺔ ,ﻭﺨﺎﺼﺔ ﺒﻌﺩ ﺍﻥ ﺍﺴﺘﻤﺩﻭﺍ ﻗﻭﺓ ﻜﺒﻴﺭﺓ ﻤﻥ ﺤﺭﻜﺔ ﺍﻻﺼﻼﺡ ﺍﻟﻜـﺎﺜﻭﻟﻴﻜﻲ ,ﻭﻜـﺎﻥ ﺍﻟﻔﻀل ﺍﻻﻜﺒﺭ ﻟﻬﺫﻩ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻟﻼﻨﺘﺸﺎﺭ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﺭﺍﺠﻌﹰﺎ ﺍﻟﻰ ﻤﺠﻬﻭﺩﺍﺕ ﺍﻟﺠﺯﻭﻴـﺕ ﺍﻟﻴﺴﻭﻋﻴﻴﻥ .ﻓﻔﻲ ﻋﻬﺩ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﺭﻭﺩﻟﻑ ﺍﻟﺜﺎﻨﻲ ) (1612 -1576ﺍﺴـﺘﻁﺎﻉ ﺍﻟﺠﺯﻭﻴـﺕ ﺃﻥ ﻴﻨﻔﺫﻭﺍ ﺍﻟﻰ ﻜﺜﻴﺭ ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻟﻨﺸﺎﻁ ﻓﻲ ﺤﺫﺭ ﻭﺩﻭﻥ ﻀﺠﺔ ,ﻓﺨﺩﻤﻭﺍ ﻓﻲ ﺍﻻﻤﺎﺭﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻜﺂﺒﺎﺀ ﻴﻘﻭﻤﻭﻥ ﺒﺴﻤﺎﻉ ﺍﻻﻋﺘﺭﺍﻑ ,ﺃﻭ ﻜﻭﺯﺭﺍﺀ ﻟﻸﻤﺭﺍﺀ ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻜﺎﻨﻭﺍ ﻫﻡ ﺍﻟﺫﻴﻥ ﻴﻭﺠﻬﻭﻥ ﺴﻴﺎﺴـﺔ . 352ﺃﺸﺭﻑ ﺼﺎﻟﺢ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ :ﻋﺎﺼﻤﺔ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻭﻋﺎﺼﻤﺔ ﺍﻟﺩﻭل ﺍﻟﺒﻴﺯﻨﻁﻴﺔ– ".ﻤﺠﻠﺔ ﺍﻟﻌﺭﺏ )ﺍﻟﻜﺘﺭﻭﺍﻨﻴﺔ -ﺃﺴﺒﻭﻋﻴﺔ -ﺸﺎﻤﻠﺔ( :ﺩﺭﺍﺴﺎﺕ ﻭﺒﺤﻭﺙ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2008/4/28ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ) http://arabmag.blogspot.com/search/labu/Edu . 353ﺃﺸﺭﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻷﻨﺩﻟﺱ ﺍﻟﻤﺠﺩ ﺍﻟﺯﺍﺌل"– .ﻤﺠﻠﺔ ﻨﺴﻤﺎﺕ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ ﺍﺒﺭﻴل 1420ﻫـ2000 ،ﻡ. –ﺍﻟﻘﺎﻫﺭﺓ .2000 ﻫﺅﻻﺀ ﺍﻟﺤﻜﺎﻡ ,ﻭﺃﺴﺱ ﺍﻟﺠﺯﻭﻴﺕ ﺍﻟﻤﺩﺍﺭﺱ ,ﻭﺒﻌﺜﻭﺍ ﺒﺎﻟﻤﻨﺼﺭﻴﻥ ﺍﻟﻰ ﺍﻤﺎﻜﻥ ﻤﺨﺘﻠﻔﺔ ﻭﻨﺸﻁﻭﺍ ﻓـﻲ ﺘﺩﻋﻴﻡ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ . ﻭﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ ,ﻜﺎﻥ ﻨﺠﺎﺡ ﺍﻟﺠﺯﻭﻴﺕ ﻜﺒﻴﺭﺍ ﻟﺩﺭﺠﺔ ﺃﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﺍﻀﻁﺭﻭﺍ ﺍﻟﻰ ﺍﻟﺘﺂﻟﻑ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ,ﻓﻠﻡ ﻴﻠﺒﺙ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﺃﻥ ﻭﺍﺠﻬﻭﺍ ﻫﺫﺍ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺒﺭﻭﺘـﺴﺘﻨﺘﻲ ﺒﺘﺄﺴﻴﺱ ﺍﻟﺤﻠﻑ ﺍﻟﻤﻘﺩﺱ ﻓﻲ ﻋﺎﻡ . 1609ﻭﻤﻨﺫ ﺫﻟﻙ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻨﻘﺴﻤﺕ ﺃﻟﻤﺎﻨﻴـﺎ ﺍﻟـﻰ ﻤﻌـﺴﻜﺭﻴﻥ ﻜﺒﻴﺭﻴﻥ ,ﻭﻜﺎﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﺃﻗﻭﻯ ﺘﻨﻅﻴﻤﺎ ﺒﺭﺌﺎﺴﺔ ﻤﻜﺴﻴﻠﻴﺎﻥ ﺩﻭﻕ ﺒﺎﻓﺎﺭﻴﺎ ﺒﻴﻨﻤﺎ ﻅـل ﺍﻟﺒﺭﻭﺘـﺴﺘﻨﺕ ﻤﺘﺭﺩﺩﻴﻥ ﺒﺴﺒﺏ ﺍﻨﻘﺴﺎﻤﺎﺘﻬﻡ ﺍﻟﻘﺩﻴﻤﺔ ﺒﻴﻥ ﻟﻭﺜﺭﻴﻴﻥ ﻭﻜﻠﻔﻨﻴﻴﻥ ,ﻓﻠﻡ ﻴﺅﻴﺩﻭﺍ ﺭﺌﻴﺱ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﺘﺄﻴﺩﺍ ﻜﺎﻤﻼ ﻭﻫﻭ ﻓﺭﺩﺭﻴﻙ ﺍﻟﺨﺎﻤﺱ ﻨﺎﺨﺏ ﺍﻟﺒﻼﺘﻴﻥ ﻭﻤﻥ ﺍﺘﺒﺎﻉ ﻜﻠﻔﻥ . ﻭﻜﺎﻥ ﺍﻟﻤﺤﺭﻙ ﺍﻻﻭل ﻟﻠﺤﺭﺏ ﻴﺴﻭﻋﻴﺎ ﻤﻥ ﺍﻟﺠﺯﻭﻴﺕ ﺘﻘﻠﺩ ﺘﺎﺠ ﹰﺎ ﻭﻫﻭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺼﺎﺤﺏ ﺍﺴـﺘﻴﺭﻴﺎ , ﻭﺍﻟﺫﻱ ﺍﺼﺒﺢ ﻓﻴﻤﺎ ﺒﻌﺩ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺍﻟﺜﺎﻨﻲ ,ﻭﻜﺎﻥ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺃﻭل ﻁﺎﻟﺏ ﻴﺘﻠﻘﻰ ﻋﻠﻭﻤﻪ ﻓـﻲ ﻜﻠﻴﺔ ﻴﺴﻭﻋﻴﺔ ﻴﺼل ﺍﻟﻰ ﺍﻟﻌﺭﺵ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻱ ,ﻭﻜﺎﻨﺕ ﺘﻌﺎﻟﻴﻡ ﺍﻟﺠﺯﻭﻴﺕ ﻗﺩ ﺍﻓﻌﻤﺘﻪ ﺒﺎﻟﺘﻌﺼﺏ ﺤﺘﻰ ﺴﻴﻁﺭﺕ ﻋﻠﻴﻪ ﻋﺎﻁﻔﺔ ﺩﻴﻨﻴﺔ ﻤﺘﺄﺠﺠﺔ ﻗﻭﺍﻤﻬﺎ ﺍﻟﻤﻘﺕ ﺍﻟﺸﺩﻴﺩ ﻟﻠﺒﺭﻭﺘﺴﺘﻨﺕ ﻭﺍﻟﺘﺼﻤﻴﻡ ﻋﻠـﻰ ﺍﺠﺘﺜـﺎﺙ ﺠﺫﻭﺭﻫﻡ ﻤﻥ ﻤﻤﺘﻠﻜﺎﺘﻪ ﻓﺄﻨﺯل ﺒﻬﻡ ﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻻﻀﻁﻬﺎﺩﺍﺕ ﻓﻲ ﺍﺴـﺘﺭﻴﺎ 1618ﻭﻭﺍﺼـﻠﻬﺎ ﻓـﻲ ﺒﻭﻫﻴﻤﻴﺎ ﺜﻡ ﺘﺎﺒﻌﻬﺎ ﻓﻲ ﺴﺎﺌﺭ ﺍﻨﺤﺎﺀ ﺍﻤﻼﻜﻪ ﺍﻟﻨﻤﺴﺎﻭﻴﺔ ,ﻭﻨﺠﺢ ﻓﻲ ﺘﺤﻘﻴﻕ ﻫﺩﻓﻪ ﻭﻫﻭ ﺘﺼﻔﻴﺔ ﺍﻟﻤﺎﺭﻗﻴﻥ ﻭﻭﻀﻊ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻔﻜﺭﻴﺔ ﻓﻲ ﺒﻼﺩﻩ ﺘﺤﺕ ﺤﻜﻡ ﺠﻤﺎﻋﺔ ﺍﻟﺠﺯﻭﻴﺕ ﺍﻟـﺸﺩﻴﺩﺓ ﺍﻟﻭﻁـﺄﺓ ,ﺍﻻ ﺍﻥ ﺍﻟﺜﻤﻥ ﻜﺎﻥ ﺒﺎﻫﻅ ﹰﺎ ﻭﻫﻭ ﺍﻟﺘﺩﻤﻴﺭ ﺍﻟﺸﺩﻴﺩ ﺍﻟﺫﻱ ﺍﺼﺎﺏ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺒﻭﻫﻴﻤﻲ ﻜﻠﻪ ,ﺜﻡ ﻤﺎ ﺍﻋﻘـﺏ ﺫﻟـﻙ ﺒﻁﺭﻴﻘﺔ ﻏﻴﺭ ﻤﺒﺎﺸﺭﺓ ﻤﻥ ﺍﻨﺩﻻﻉ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﹰﺎ )(354 . 354 .ﻨﺎﺠﺢ ﺍﻟﻌﺒﻴﺩﻱ " ,ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﺎ ﻭﺍﻀﻌﺎﻑ ﺍﻟﻘﻴﺼﺭﻴﺔ " ,ﻀﻤﻥ ﺘﺎﺭﻴﺦ ﺍﻟﻤﺎﻨﻴﺎ :ﻤﻥ ﺸﺎﺭﻟﻤﺎﻥ ﺍﻟﻜﺒﻴﺭ ﺍﻟﻰ ﺼﻌﻭﺩ ﺒﺭﻭﺴﻴﺎ )ﺍﻟﺤﻠﻘﺔ , (1ﻤﺅﺴﺴﺔ ﺩﻭﻴﺘﺸﻪ ﻓﻴﻠﻪ ) , (DWﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﻴﻭﻨﻴﻭ , 2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ : )(http://www.dw-word.org/dw/article/0,,2375000,00.html Myron p . Gutmann, " The Origins of the Thirty Years War " , Journal of Interdisciplinary History , Vol .18 , No . 4 . ( Spring , 1988) , pp . 749 – 770 . ﻭﻗﺩ ﻤﺭﺕ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺍﻟﻁﻭﻴﻠﺔ ﻓﻲ ﺃﺭﺒﻌﺔ ﺍﺩﻭﺍﺭ :ﺍﻟﺩﻭﺭ ﺍﻟﺒﻭﻫﻴﻤﻲ ﺍﻟﺒﻼﺘﻴﻨﻲ )(1623-1618 ﻭﺍﻟﺩﻭﺭ ﺍﻟﺩﻨﻤﺎﺭﻜﻲ ) , (1629-1625ﻭﺍﻟـﺩﻭﺭ ﺍﻟـﺴﻭﻴﺩﻱ ) (1635-1630ﻭﺃﺨﻴـﺭﺍ ﺍﻟـﺩﻭﺭ ﺍﻟﺴﻭﻴﺩﻱ ﺍﻟﻔﺭﻨﺴﻲ )(1648 -1635 )(355 . ﺍﻟﺩﻭﺭ ﺍﻟﺒﻭﻫﻴﻤﻲ ﺍﻟﺒﻼﺘﻴﻨﻲ 1623 -1618 ﻓﻲ ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﻁﻠﺏ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﻤﺅﺍﺯﺭﺓ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺍﻟﻤﻘﺩﺱ ﻓﺄﺠﺎﺒﻪ ﺍﻟﻰ ﺭﻏﺒﺘﻪ ﻤﻜﺴﻴﻤﻴﻠﻴﺎﻥ ﺩﻭﻕ ﺒﺎﻓﺎﺭﻴﺎ Maximilian ﺭﺌﻴﺱ ﻫﺫﺍ ﺍﻟﺤﻠﻑ ﺒﺎﻹﻀﺎﻓﺔ ﺍﻟﻰ ﺍﻥ ﺍﻟﺒﺭﻭﺘـﺴﺘﻨﺕ ﻓـﻲ ﺒﻭﻫﻴﻤﻴﺎ ﻟﻡ ﻴﻠﺒﺜﻭﺍ ﺍﻥ ﺍﻋﻠﻨﻭﺍ ﺍﻨﺘﺨﺎﺏ ﺭﺌﻴﺱ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﻓﺭﺩﺭﻴﻙ ﺍﻟﺨﺎﻤﺱ ﻨﺎﺨﺏ ﺒﻼﺘﻴﻨﻪ " ﺍﻟﺭﺍﻴﻥ " ﻤﻠﻜ ﹰﺎ ﻋﻠﻴﻬﻡ ﻋﺎﻡ 1619ﻓﺄﺭﺍﺩ ﻤﻜﺴﻴﻤﻴﻠﻴﺎﻥ ﺃﻥ ﻴﺨﻠﻊ ﻋﺯﻴﻤﺔ ﻓﺭﺩﺭﻴﻙ ﻋﻥ ﻫﺫﺍ ﺍﻟﻌﺭﺵ . ﻭﻫﻜﺫﺍ ,ﺍﻨﺩﻟﻌﺕ ﻨﻴﺭﺍﻥ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﻭﻟﻜﻥ ﺴﺭﻋﺎﻥ ﻤﺎ ﺍﻨﻬﺯﻡ ﻤﻠﻙ ﺒﻭﻫﻴﻤﻴـﺎ ﻓـﻲ ﻭﺍﻗﻌـﺔ ﺍﻟﺘـل ﺍﻻﺒﻴﺽ ﺨﺎﺭﺝ ﺒﺭﺍﻍ ﻓﻲ ﻨﻭﻓﻤﺒﺭ 1620ﺃﻤﺎﻡ ﻗﻭﺍﺕ ﺍﻟﺤﻠﻑ ﺍﻟﻜـﺎﺜﻭﻟﻴﻜﻲ ﻭﻗـﻭﺍﺕ ﺍﻻﻤﺒﺭﺍﻁـﻭﺭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺍﻟﺜﺎﻨﻲ ,ﻭﺍﺴﺘﻭﻟﻰ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻋﻠﻰ ﺒﻭﻫﻴﻤﻴﺎ ﻭﺍﺨﺫ ﻴﻌﻤل ﻟﻌﻭﺩﺓ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻭﺍﺴـﺘﻘﺭﺍﺭﻫﺎ ﺒﻬﺎ ).(356 ﻑ ﺒﺫﻟﻙ ,ﻓﺈﻨﻪ ﻟﻡ ﻴﻠﺒﺙ ﺍﻥ ﺍﻋﻠﻥ ﺨﻠﻊ ﻓﺭﺩﺭﻴﻙ ﻭﻜﺎﺩﺕ ﺘﻨﺘﻬﻲ ﺍﻟﺤﺭﺏ ﺇﻻ ﺍﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻟﻡ ﻴﻜﺘ ِ ﺜﻡ ﺠﺭﺩﻩ ﻤﻥ ﺍﻤﻼﻜﻪ ﻭﻤﻨﺤﻬﺎ ﻟﻤﻜﺴﻴﻤﻴﻠﻴﺎﻥ ﺩﻭﻕ ﺒﺎﻓﺎﺭﻴﺎ ﻭﺍﻋﻁﺎﺀ ﺍﻟﺤﻕ ﻓﻲ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠـﻰ ﻫـﺫﻩ ﺍﻟﻤﻤﺘﻠﻜﺎﺕ ,ﺍﻻ ﺍﻥ ﻫﺫﻩ ﺍﻟﻤﻤﺘﻠﻜﺎﺕ ﻜﺎﻨﺕ ﻤﻭﺯﻋﺔ ﻭﻤﺘﻨﺎﺜﺭﺓ ﻓﻲ ﺠﻨﻭﺏ ﺃﻟﻤﺎﻨﻴﺎ ﻤﻥ ﺤﺩﻭﺩ ﺍﻟﺭﺍﻴﻥ ﺍﻟﻰ 355 .ﺍﻟﺤﺭﺏ ﺍﻟﺒﻭﻫﻴﻤﻴﺔ ) ( 1623 – 1618ﻭﻓﻴﻬﺎ ﺴﺤﻘﺕ ﺜﻭﺭﺓ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﻓﻲ ﺒﻭﻫﻴﻤﻴﺎ ﻭﺍﺤﺘﻠﺕ ﺍﺴﺒﺎﻨﻴﺎ ﺍﻟﺒﻼﺘﻴﻨﺎﻴﺕ ,ﻭﺍﻟﺤﺭﺏ ﺍﻟﺩﻨﻤﺎﺭﻜﻴﺔ ) (1629-1625ﻭﻓﻴﻬﺎ ﻫﺯﻡ ﺁل ﻫﺎﺒﺴﺒﻭﺭﻍ ﺍﻟﻘﻭﺍﺕ ﺍﻟﺩﺍﻨﻤﺭﻜﻴﺔ )ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ( ,ﻭﺍﻟﺤﺭﺏ ﺍﻟﺴﻭﻴﺩﻴﺔ )(1635-1630 ﻭﻓﻴﻬﺎ ﻏﺯﺍ ﻏﻭﺴﺘﺎﻑ ﺍﻟﺜﺎﻨﻲ ﻤﻠﻙ ﺍﻟﺴﻭﻴﺩ )ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ ( ﺍﻟﻤﺎﻨﻴﺎ ﻭﻫﺯﻡ ﺠﻴﻭﺵ ﺁل ﻫﺎﺒﺴﺒﻭﺭﻍ ,ﻭﺍﻟﺤﺭﺏ ﺍﻟﻔﺭﻨﺴﻴﺔ )-1635 (1648ﻭﻓﻴﻬﺎ ﺩﺨﻠﺕ ﻓﺭﻨﺴﺎ ﺍﻟﺤﺭﺏ ﻀﺩ ﺁل ﻫﺎﺒﺴﺒﻭﺭﻍ ﻭﺍﻨﺘﺼﺭﺕ ﻋﻠﻴﻬﻡ .ﻭﻗﺩ ﺍﻨﺘﻬﺕ ﺤﺭﺏ ﺍﻻﻋﻭﺍﻡ ﺍﻟﺜﻼﺜﻴﻥ ﺒﺘﻭﻗﻴﻊ ﺼﻠﺢ ﻭﺴﺘﻔﺎﻟﻴﺎ ﻋﺎﻡ . 1648ﺭﺍﺠﻊ : ﺒﻭﺍﺒﺔ ﻋﺎﻤﺎﻥ ,ﻤﻭﺴﻭﻋﺔ ﺍﻟﺩﻭل ,ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 23ﻤﺎﺭﺱ , 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ : ) (http://www.omanss.com/book/data/data6/7499.html . 356ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﻟﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺘﻠﻤﺱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ"-.ﻤﻭﻗﻊ ﻤﺭﺍﻓﺊ :ﺼﻔﺤﺔ ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺩﻨﻲ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ ﺩﻴﺴﻤﺒﺭ 2002ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: (http://www.marafea.org/paper.php?source=akbar&mlf=copy&sid=17677 ﺒﻭﻫﻴﻤﻴﺎ ,ﻭﺘﻌﺭﻑ ﺒﺎﺴﻡ ﺍﻟﺒﻼﺘﻴﻨﺎﺕ ,ﻓﺼﺎﺭ ﻤﻥ ﻭﺍﺠﺏ ﻤﻜﺴﻴﻤﻴﻠﻴﺎﻥ ﺍﻻﺸﺘﺒﺎﻙ ﻓﻲ ﻋﺩﺓ ﻤﻌﺎﺭﻙ ﻗﺒل ﺍﻥ ﻴﻨﺠﺢ ﻓﻲ ﺍﻻﺴﺘﺤﻭﺍﺫ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻤﻤﺘﻠﻜﺎﺕ ﺘﻨﻔﻴﺫﹰﺍ ﻟﻘﺭﺍﺭ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ )(357 . ﺜﻡ ﺃﻨﻪ ﺴﺭﻋﺎﻥ ﻤﺎ ﺍﺴﺘﺠﺩ ﻋﺎﻤل ﺁﺨﺭ ,ﻭﺍﺨﺭﺝ ﻫﺫﺍ ﺍﻟﻨﻀﺎل ﻤﻥ ﻫﺫﺍ ﺍﻟﻨﻁﺎﻕ ﺍﻟﻤﺤﻠﻲ ﺇﻟﻰ ﻤﺠﺎل ﺃﻭﺴﻊ ,ﻭﺫﻟﻙ ﺍﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﺍﻭﺭﻭﺒﺎ ﺍﻓﺯﻋﻬﻡ ﺍﻻﻨﻬﺯﺍﻡ ﺍﻟﺫﻱ ﺍﺼﺎﺏ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ , ﻜﻤﺎ ﺍﻥ ﺘﺠﺭﻴﺩ ﻓﺭﺩﺭﻴﻙ ﺍﻟﺨﺎﻤﺱ ﻤﻥ ﺃﻤﻼﻜﻪ ﺠﺫﺏ ﺍﻟﻴﻪ ﻋﻁﻑ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﺍﻭﺭﻭﺒﺎ .ﻭﻜﺎﻥ ﻓﻲ ﻤﻘﺩﻤﺔ ﺍﻟﻌﺎﻁﻔﻴﻥ ﻋﻠﻴﻪ ﺠﻴﻤﺱ ﺍﻻﻭل ﻤﻠﻙ ﺍﻨﺠﻠﺘﺭﺍ ﻭﻫﻭ ﺍﻟﺫﻱ ﻜﺎﻥ ﺯﻭﺝ ﺍﺒﻨﺘﻪ ﺇﻟﻴﺯﺍﺒﻴـﺙ ,ﻭﻟﻜـﻥ ﺠﻴﻤﺱ ﺍﻻﻭل ﻟﻡ ﻴﺭﺩ ﺍﻟﺘﺩﺨل ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺨﻭﻓﹰﺎ ﻤﻥ ﺍﻏﻀﺎﺏ ﺍﺴﺒﺎﻨﻴﺎ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻭﻜﺎﻥ ﺠﻴﻤﺱ ﺍﻻﻭل ﻴﺒﻨﻲ ﺴﻴﺎﺴﺘﻪ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻋﻠﻰ ﺍﺴﺎﺱ ﻭﺠﻭﺩ ﺘﻔﺎﻫﻡ ﺒﻴﻥ ﺍﻨﺠﻠﺘﺭﺍ ﺍﻜﺒـﺭ ﺩﻭﻟـﺔ ﺒﺭﻭﺘـﺴﺘﻨﺘﻴﺔ , ﻭﺍﺴﺒﺎﻨﻴﺎ ﺍﻜﺒﺭ ﺩﻭﻟﺔ ﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻤﻥ ﺍﺠل ﺘﺤﻘﻴﻕ ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻭﺭﻭﺒﺎ ,ﻭﻋﻠﻰ ﺫﻟـﻙ ﺁﺜـﺭ ﺠـﻴﻤﺱ ﺍﻟﻤﻔﺎﻭﻀﺔ ﻭﺍﻟﻭﺼﻭل ﺍﻟﻰ ﺤل ﻟﻠﻤﺴﺄﻟﺔ ﺒﺎﻟﻁﺭﻕ ﺍﻟﺴﻠﻤﻴﺔ ,ﺍﻻ ﺍﻥ ﺁﻤﺎﻟﻪ ﻓﻲ ﺍﻟﺘﺩﺨل ﺍﻻﺴﺒﺎﻨﻲ ﻟﻔـﺽ ﺍﻟﻤﻨﺎﺯﻋﺎﺕ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻟﻡ ﺘﺘﺤﻘﻕ . ﻜﻤﺎ ﺍﻥ ﺸﺎﺭل ﻋﻤﺎﻨﻭﻴل Charles Emanuelﺼﺎﺤﺏ ﺴﺎﻓﻭﻯ ﻜﺎﻥ ﻤﻥ ﺍﻟﺫﻴﻥ ﻋﻁﻔﻭﺍ ﻋﻠـﻰ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﺍﻟﻤﺎﻨﻴﺎ ,ﻭﻗﺩ ﻗﺩﻡ ﻟﻬﻡ ﺍﻻﻤﻭﺍل ﺍﻟﺘﻲ ﺍﺴﺘﺨﺩﻤﺕ ﻓﻲ ﺘﺠﻨﻴﺩ ﺠـﻴﺵ ﻤـﻥ ﺍﻟﻤﺭﺘﺯﻗـﺔ ﻟﻤﻌﺎﻭﻨﺔ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ,ﻭﻓﻲ ﻋﺎﻡ 1625ﺍﺴﺘﺠﺎﺏ ﺍﻟﻤﻠﻙ ﻜﺭﺴﺘﺎﻥ ﺍﻟﺭﺍﺒـﻊ Christian IV ﻤﻠﻙ ﺍﻟﺩﻨﻤﺎﺭﻙ ﻟﻨﺩﺍﺀ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻭﻋﻨﺩﺌﺫ ﺒﺩﺃ ﺍﻟﺩﻭﺭ ﺍﻟﺜﺎﻨﻲ ﺍﻟﺩﻨﻤﺎﺭﻜﻲ ﻓﻲ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﺴﻨﺔ )(358 ﺍﻟﺩﻭﺭ ﺍﻟﺩﻨﻤﺎﺭﻜﻲ 1629 – 1625 )(359 1. Alexander Ganse , The Bohemian Lands in 30 Years War , part of Woeld History at KMLA, available in 12/11/2004 at (http://www.zum.de/whkmia/region/germany/30Yearsczech.html). 2 . The Columbia Encyclopedia , Sixth Edition – New York : Columbia Univerity Press , 2007 , avail – able in 03/04/2009 at : (http://www.bartleby.com/65/th/Thirty Ye.html). 359 .ﺭﺍﺠﻊ :ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻨﻭﺍﺭ ,ﻤﺤﻤﻭﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ,ﺍﻟﺘﺎﺭﻴﺦ ﺍﻻﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ,ﺹ. 150 – 148 " Thirty Years War – Danish intervention " , available in 20 January 2009 at : ﻟﻡ ﻴﺴﺘﺠﺏ ﺫﻟﻙ ﺍﻟﻤﻠﻙ ﺍﻟﻠﻭﺜﺭﻱ ﻟﻨﺩﺍﺀ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻘﻁ ﻷﻫﺘﻤﺎﻤﻪ ﺍﻟﺒﺎﻟﻎ ﺒﺎﻟﻌﻘﻴﺩﺓ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ,ﻓﻘﺩ ﻜﺎﻥ ﻴﺤﺩﻭﻩ ﺍﻟﻰ ﺫﻟﻙ – ﺒﺩﺭﺠﺔ ﺍﻋﻠﻰ – ﺸﻬﻭﺓ ﺠﺎﺭﻓﺔ ﻟﻠﺤﺼﻭل ﻋﻠﻰ ﻤﻐﺎﻨﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴـﺔ , ﻭﻜﺎﻥ ﻤﻥ ﺒﻴﻥ ﺃﻫﺩﺍﻓﻪ ﺍﻟﺤﺼﻭل ﻷﺒﻨﺎﺌﻪ ﻋﻠﻰ ﺤﺼﺔ ﻤﺤﺘﺭﻤﺔ ﻤﻥ ﺍﻴﺭﺍﺩﺍﺕ ﺒﻌﺽ ﺍﻻﺴـﻘﻔﻴﺎﺕ ﻓـﻲ ﺸﻤﺎل ﺍﻟﻤﺎﻨﻴﺎ .ﻭﻟﻡ ﺘﻜﻥ ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺍﻤﻼﻙ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻤﺭﹰﺍ ﻤﻘﺼﻭﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺩﻨﻤﺎﺭﻙ ﻭﺍﻨﻤﺎ ﺸﺎﺭﻙ ﻓﻴﻬﺎ ﻋﻠﻰ ﻨﻁﺎﻕ ﻭﺍﺴﻊ ﺍﻻﻤﺭﺍﺀ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﺴﻜﺴﻭﻨﻴﺎ ,ﻭﻫﻜﺫﺍ ﻤﻊ ﺒﻌﺽ ﺍﻟﺘـﺸﺠﻴﻊ ﻤـﻥ ﺍﻟﻤﻠﻜﻴـﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ ﻗﺎﻡ ﻨﻭﻉ ﻤﻥ ﺍﻟﺘﺤﺎﻟﻑ ﺒﻴﻥ ﺍﻟﻁﺎﻤﻌﻴﻥ ,ﻜﻤﺎ ﺘﻡ ﺤﺸﺩ ﺠﻴﺵ ﻭﻭﻀﻌﺕ ﺨﻁﺔ ﻟﻠﻤﻌﺭﻜﺔ . ﻭﺒﻴﻨﻤﺎ ﻜﺎﻥ ﻴﺩﺒﺭ ﻜل ﻫﺫﺍ ﻓﻲ ﺍﻟﺸﻤﺎل ,ﻁﺭﺃ ﺘﻐﻴﻴﺭ ﻋﺎﻡ ﻋﻠﻰ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺤﺭﺒـﻲ ﻓـﻲ ﺒﻭﻫﻴﻤﻴـﺎ ﻭﺍﻟﺒﻼﺘﻴﻥ ﻟﻡ ﺘﺤﺭﺯﻫﺎ ﺍﻟﻘﻭﺍﺕ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺘﺤﺕ ﻗﻴﺎﺩﺓ ﻓﺭﺩﻴﻨﺎﻨﺩ ,ﻭﺍﻨﻤﺎ ﺍﺤﺭﺯﺘﻬﺎ ﺍﻟﻔﺭﻕ ﺍﻻﻟﻤﺎﻨﻴﺔ ﺘﺤﺕ ﻗﻴﺎﺩﺓ ﻤﻜﺴﻴﻤﻴﻠﻴﺎﻥ ﺼﺎﺤﺏ ﺒﺎﻓﺎﺭﻴﺎ ,ﻋﻠﻰ ﺍﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﺒﻬﺫﻩ ﺍﻟﺼﻭﺭﺓ ﻋﻠـﻰ ﺠـﺎﺭ ﻴﺤﻤﻴﻪ ﻭﻗﺩ ﻴﺼﺒﺢ ﻤﻨﺎﻓﺴﹰﺎ ﻟﻪ ﻜﺎﻥ ﺍﻤﺭﺍ ﻻ ﻴﻁﻴﻘﻪ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ,ﻭﺒﺫﻟﻙ ﺘﻁﻠﻌﺕ ﺴﻴﺎﺴﺘﻪ ﺍﻟﻰ ﺠـﻴﺵ ﺍﻤﺒﺭﺍﻁﻭﺭﻱ ﻴﺨﻀﻊ ﻟﻘﻴﺎﺩﺓ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ,ﻭﻨﺒﻌﺕ ﻤﻥ ﻫﺫﻩ ﺍﻟﺴﻴﺎﺴﺔ ﺸﺨﺼﻴﺔ ﻏﺎﻤﻀﺔ ﻭﻗﻭﻴﺔ ﻫﻲ ﺸﺨﺼﻴﺔ ﺍﻟﺒﺭﺕ ﻭﻴﻨﻼﺱ ﻓﻭﻥ ﻭﺍﻟﻨﺸﺘﻴﻥ ﺍﻤﻴﺭ ﻓﺭﻴﺩﻻﻨﺩ ﺍﻟـﺫﻱ ﻋـﺭﻑ ﻏﺎﻟﺒـﺎ ﺒﺄﺴـﻡ ﻭﺍﻟﻨـﺸﺘﻴﻥ . Wallensteinﻭﻗﺩ ﺘﻘﺩﻡ ﻫﺫﺍ ﺍﻟﺭﺠل ﺍﻟﻰ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻭﻋﺭﺽ ﻋﻠﻴﻪ ﺍﻥ ﻴﻘﺩﻡ ﻟﻪ ﺠﻴﺸﹰﺎ ﻋﻠﻰ ﻨﻔﻘﺘﻪ ﺍﻟﺨﺎﺼﺔ ﻏﻴﺭ ﻤﺸﺘﺭﻁ ﺸﻴﺌﹰﺎ ﺴﻭﻯ ﺃﻥ ﻴﺤﺘﻔﻅ ﺠﻴﺸﻪ ﺒﺎﻟﻤﻐﺎﻨﻡ ,ﺒﻴﻨﻤﺎ ﻴﻜﻭﻥ ﻨﺼﻴﺏ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻤـﺎ ﻴﻐﻨﻡ ﻤﻥ ﺍﻟﻤﺩﻓﻌﻴﺔ ﻭﺍﻟﺫﺨﺎﺌﺭ . ﻭﻗﺩ ﻨﺠﺢ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻓﻲ ﺠﻤﻊ ﺠﻴﺵ ﻜﺒﻴﺭ ﻨﺘﻴﺠﺔ ﺍﻟﻭﻋﻭﺩ ﺍﻟﺘﻲ ﺍﺨﺫ ﻴﺒﺫﻟﻬﺎ ﺒﺸﺄﻥ ﺍﻋﻁـﺎﺀ ﺍﻟﺠﻨـﻭﺩ ﺍﻟﻤﺭﺘﺒﺎﺕ ﺍﻟﻜﺒﻴﺭﺓ ﻋﺩﺍ ﺍﻻﺴﻼﺏ ﻭﺍﻟﻤﻐﺎﻨﻡ ,ﻓﺄﻟﺘﻑ ﺤﻭﻟﻪ ﻋـﺩﺩ ﻜﺒﻴـﺭ ﻤـﻥ ﺍﻟﺠﻨـﻭﺩ ﺍﻟﻤﺭﺘﺯﻗـﺔ ﻭﺍﻟﻤﻐﺎﻤﺭﻴﻥ ﻭﺍﻟﺫﻴﻥ ﻀﻤﻭﺍ ﺒﻴﻨﻬﻡ ﻜﺫﻟﻙ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ,ﻭﻫﺅﻻﺀ ﺠﻤﻴﻌﹰﺎ ﻟﻡ ﻴﻜـﻥ ﻴﻌﻨـﻴﻬﻡ ﺍﻨﺘﺼﺎﺭ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺃﻭ ﺍﻨﻬﺯﺍﻤﻬﺎ ,ﺤﻴﺙ ﻟﻡ ﺘﻜﻥ ﺘﺭﺒﻁﻬﻡ ﻏﻴﺭ ﺍﻟﺭﻏﺒﺔ ﻓﻘﻁ ﻓـﻲ ﺍﻟﺤـﺼﻭل ﻋﻠـﻰ ﺍﻟﻤﻐﺎﻨﻡ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﺏ).(360 (http://www.experiencefestival.com/a/Thirty-Years-War/id/385103) . . 360ﻤﺤﻤﻭﺩ ﺒﻴﻭﻤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻟﻔﺒﻴﻥ"- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 25ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ﺃﻤﺎ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻨﻔﺴﻪ ,ﻓﻤﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺍﻨﻪ ﻟﻡ ﻴﻜﻥ ﻴﺒﻐﻲ ﻤﺠﺭﺩ ﺨﺩﻤﺔ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﺤﺴﺏ ,ﺒل ﺃﻨـﻪ ﻜﺎﻥ ﻫﻭ ﺍﻵﺨﺭ ﻟﺩﻴﻪ ﻤﺸﺭﻭﻋﺎﺕ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺤﻜﻡ ﺍﻻﻤﺭﺍﺀ ﺍﻟﻤﺤﻠﻴﻴﻥ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ,ﺜﻡ ﺇﻨﺸﺎﺀ ﺩﻭﻟـﺔ ﺇﻨﺸﺎﺀ ﺩﻭﻟﺔ ﺃﻟﻤﺎﻨﻴﺔ ﻗﻭﻴﺔ ﻋﻠﻰ ﺍﻨﻘﺎﺽ ﻫﺫﻩ ﺍﻻﻤﺎﺭﺍﺕ ﻋﻠـﻰ ﺍﻥ ﺘﻜـﻭﻥ ﻫـﺫﻩ ﺍﻟﺩﻭﻟـﺔ ﺨﺎﻀـﻌﺔ ﻟﻼﻤﺒﺭﺍﻁﻭﺭ ,ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﻴﺴﺘﺤﻭﺫ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻋﻠﻰ ﺍﻟﻨﻔﻭﺫ ﺍﻟﺩﺍﺨﻠﻲ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺠﺩﻴﺩﺓ ).(361 ﻭﻗﺩ ﺒﺩﺃﺕ ﺍﻟﺤﺭﺏ ﻓﻲ ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﺒﺄﻥ ﺍﻨﺘﺼﺭ ﺘﻴﻠﻲ Tillyﻋﻠﻰ ﺠﻴﺵ ﺍﻟﻤﻠﻙ ﻜﺭﻴﺴﺘﻴﺎﻥ ﺍﻟﺭﺍﺒﻊ ﻓـﻲ ﻤﻭﻗﻌﺔ ﻟﻭﺘﺭ Lutterﻓﻲ ﺃﻏﺴﻁﺱ 1626ﺇﻻ ﺍﻥ ﺍﻨﺘﺼﺎﺭ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻓﻲ ﻭﺍﻗﻌﺔ ﻜﻭﺯل Cozelﻜﺎﻥ ﻟﻪ ﻨﺘﺎﺌﺠﻪ ﺍﻟﺨﻁﻴﺭﺓ ,ﻓﻘﺩ ﺍﻨﺩﻓﻊ ﻭﺍﻟﻨﺸﺘﻴﻥ ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﻨﺼﺭ ﺍﻟﻜﺒﻴﺭ ﺍﻟﺫﻱ ﺩﺍﺨل ﺍﻻﺭﺍﻀﻲ ﺍﻟﺩﻨﻤﺎﺭﻜﻴـﺔ ﻭﻟﻡ ﻴﻤﻨﻌﻪ ﻤﻥ ﻓﺘﺢ ﺍﻟﺩﻨﻤﺎﺭﻙ ﺫﺍﺘﻬﺎ ﺴﻭﺍﻯ ﻋﺩﻡ ﺘﻭﻓﺭ ﺍﺴﻁﻭل ﻟﺩﻴﻪ ).(362 ﻭﻟﻡ ﺘﻜﻥ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻨﻀﺎل ﺩﻴﻨﻴﺔ ﺒﻘﺩﺭ ﻤﺎ ﻜﺎﻨﺕ ﺴﻴﺎﺴﻴﺔ ﻓﻘﺩ ﺒﺫل ﻭﺍﻟﻨﺸﺘﻲ ﺠﻬﺩﻩ ﻤﻥ ﺍﺠل ﺍﺤﻴﺎﺀ ﺴﻠﻁﺔ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻭﺘﺩﻋﻴﻡ ﺴﻴﻁﺭﺘﻬﺎ ,ﻋﻠﻰ ﺍﻨﻘﺎﺽ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ﻓﻲ ﺍﻻﻤـﺎﺭﺍﺕ , ﺍﻻﻤﺭ ﺍﻟﺫﻱ ﺃﺜﺎﺭ ﻜﺭﺍﻫﻴﺔ ﺍﻟﻨﺒﻼﺀ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻭﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ ﻭﺘﺴﺒﺏ ﻓﻲ ﻋﺩﺍﺌﻬﻡ ﻟﻭﺍﻟﻨﺸﺘﻴﻥ ,ﻋﻠﻰ ﺍﻥ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻟﻡ ﻴﻠﺒﺙ ﺍﻥ ﺘﺯﺍﻴﺩﺕ ﻤﻁﺎﻤﻌﻪ ,ﻓﺄﺴﺱ ﻟﻨﻔﺴﻪ ﺍﻤﺎﺭﺓ ﻓﻲ ﺴـﺎﺠﺎﻥ Saganﺜـﻡ ﺤﺼل ﻤﻥ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺍﻟﺜﺎﻨﻲ ﻋﻠﻰ ﺩﻭﻗﻴﺔ ﻤﻜﻠﺒﺯﺝ .ﻭﻗﺩ ﻨﻘﻡ ﺍﻻﻤﺭﺍﺀ ﻋﻠﻰ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻟﺫﻟﻙ ,ﻷﻨﻬﻡ ﻭﺠﺩﻭﺍ ﺃﻥ ﻫﺫﺍ ﺍﻟﻤﻐﺎﻤﺭ ﻗﺩ ﻭﺼل ﺍﻟﻰ ﻤﺭﺘﺒﺔ ﻤﺴﺎﻭﻴﺔ ﻟﻤﺭﺘﺒﺘﻬﻡ ,ﻫﺫﺍ ﺒﺎﻻﻀﺎﻓﺔ ﺍﻟﻰ ﺃﻨﻬـﻡ ﻭﺠﺩﻭﻩ ﻗﺩ ﺃﺼﺒﺢ ﺼﺎﺤﺏ ﺍﻻﻤﺭ ﻭﺍﻟﻨﻬﻲ ﻭﻴﺘﺼﺭﻑ ﻜﻤﺎ ﻴﺸﺎﺀ ﻓﻲ ﺍﻻﺭﺍﻀﻲ ﺍﻷﻟﻤﺎﻨﻴﺔ ).(363 ( www.al-mahmoud.net/prol/art/wrd/27145 . 361ﻋﻤﺎﺩ ﺍﻟﺒﺤﺭﺍﻨﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ "ﻓﺘﺢ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﺍﻟﻔﺎﺘﺢ – ."1453ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ ،ﻤﺎﺭﺱ www.historicalkan.co.nr( .2009 362 ﻤﺸﺭﻭﻉ "ﻻ ﺃﺼل ﻟﻤﻥ ﻟﻴﺱ ﻟﻪ ﺘﺎﺭﻴﺦ" :ﻨﺘﺎﺌﺞ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 30ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://www.history11.jeeran.com . 363ﻨﺎﺠﺢ ﺍﻟﻌﺒﻴﺩﻱ" ،ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﹰﺎ ﻭﺇﻀﻌﺎﻑ ﺍﻟﻘﻴﺼﺭﻴﺔ ،ﻀﻤﻥ ﺘﺎﺭﻴﺦ ﺃﻟﻤﺎﻨﻴﺎ :ﻤﻥ ﺸﺎﺭﻟﻤﺎﻥ ﺍﻟﻜﺒﻴﺭ ﺇﻟﻰ ﺼﻌﻭﺩ ﺒﺭﻭﺴﻴﺎ )ﺍﻟﺤﻠﻘﺔ– .(1ﻤﺅﺴﺴﺔ ﺩﻭﻴﺘﺸﻪ ﻓﻴﻠﻪ ) .(DWﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﻴﻭﻨﻴﻭ 2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://www.dw-( : world.org/dw/article/0,,2375000,99.html ﻭﻟﻘﺩ ﻜﺎﻥ ﻤﻥ ﺃﻫﺩﺍﻑ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻜﺫﻟﻙ ﻭﻀﻊ ﻗﻭﺓ ﺒﺤﺭﻴﺔ ﺃﻟﻤﺎﻨﻴﺔ ﻓﻲ ﺍﻟﺒﺤﺎﺭ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻜﻲ ﻴﺘﻤﻜﻥ ﻤﻥ ﺇﺨﻀﺎﻉ ﺍﻟﻤﻤﺎﻟﻙ ﺍﻻﺴﻜﻨﺩﻴﻨﺎﻓﻴﺔ ,ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺍﺨﺫ ﻴﻌﻤل ﻟﻔﺭﺽ ﺴﻴﻁﺭﺘﻪ ﻋﻠﻰ ﺴﺎﺤل ﺍﻟﺒﻠﻁﻴـﻕ ﺍﻟﺠﻨﻭﺒﻲ ,ﻓﺄﺤﺘل ﻭﻴﺴﻤﺎﺭ ﺜﻡ ﻗﺎﻡ ﺒﻤﺤﺎﺼﺭﺓ ﺴﺘﺭﺍﻟﺴﻨﺩ Straslundﺇﻻ ﺍﻥ ﺍﻫﻠﻬﺎ ﺩﺍﻓﻌﻭﺍ ﻋﻨﻬﺎ ﺩﻓﺎﻋﹰﺎ ﺒﻁﻭﻟﻴﹰﺎ ,ﺜﻡ ﺘﻘﺩﻡ ﻟﻤﺴﺎﻋﺩﺘﻬﻡ ﻤﻠﻙ ﺍﻟﺴﻭﻴﺩ ﺠﻭﺴﺘﺎﻑ ﺃﺩﻭﻟﻑ ) ,(364ﻭﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻤﻠﻙ ﻴﺨـﺸﻰ ﻤـﻥ ﺍﻨﺘﺼﺎﺭﺍﺕ ﻭﺍﻟﻨﺸﺘﻴﻥ ,ﻭﻤﻥ ﺃﻥ ﻴﺘﻭﻁﺩ ﺴﻠﻁﺎﻥ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻓﻲ ﺒﺤﺭ ﺍﻟﺒﻠﻁﻴﻕ ,ﻓﺄﺭﺴل ﺍﺴـﻁﻭﻻ ﺼﻐﻴﺭﺍ ﻟﻤﺴﺎﻋﺩﺓ ﺴﺘﺭﺍﻟﺴﻨﺩ ,ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺍﺨﺭﻯ ﻟﻡ ﻴﺸﺄ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺃﻥ ﻴﺒﻌﺙ ﺒﻘﺎﺌﺩ ﺠﻴﻭﺸـﻪ )ﺘﻠﻰ( ﻟﻤﺴﺎﻋﺩﺓ ﻭﺍﻟﻨﺸﺘﻴﻥ ﺨﻭﻓﺎ ﻤﻥ ﺴﻁﻭﺓ ﻫﺫﺍ ﺍﻻﺨﻴﺭ ,ﻓﻜﺎﻥ ﺍﻋﻀﺎﺀ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺒﻤﻭﻗﻔﻬﻡ ﻫﺫﺍ ﻗﺩ ﺁﺜﺭﻭﺍ ﺃﻥ ﺘﺘﻌﺭﺽ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺫﺍﺘﻬﺎ ﻟﻠﺨﻁﺭ ,ﻋﻠـﻰ ﺍﻥ ﺘﺘﻌـﺭﺽ ﺴـﻠﻁﺘﻬﻡ ﻭﺍﻤـﺎﺭﺍﺘﻬﻡ ﻟﻠﻀﻴﺎﻉ )(365 . ﻭﻟﻡ ﺘﻠﺒﺙ ﺍﻥ ﺘﺯﺍﻴﺩﺕ ﺼﻌﻭﺒﺎﺕ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻋﻨﺩﻤﺎ ﻭﺠﺩ ﺍﻥ ﺍﻟﺴﻭﻴﺩ ﻭﺍﻟﺩﻨﻤﺎﺭﻙ ﻗﺩ ﻨﺒﺫﺘﺎ ﺍﻟﺨـﻼﻑ ﺍﻟﻘﺎﺌﻡ ﺒﻴﻨﻬﻤﺎ ﻭﺍﺘﻔﻘﺎ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﻭﺍﻟﻨﺸﺘﻴﻥ ,ﻭﺒﺩﺍ ﺍﻥ ﻫﻨﺎﻙ ﺍﺠﻤﺎﻋﺎ ﻤﻥ ﺇﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ ﻭﻫﻭﻟﻨـﺩﺍ ﻋﻠﻰ ﻤﻌﺎﻭﻨﺔ ﺍﻟﺩﻨﻤﺎﺭﻙ ,ﻭﻋﻠﻰ ﻫﺫﺍ ﻁﺎﻟﺏ ﻭﺍﻟﻨﺸﺘﻴﻥ ﺒﺎﻟﺼﻠﺢ ﻤﻊ ﺍﻟﺩﻨﻤﺎﺭﻙ ,ﻭﺘـﻡ ﻋﻘـﺩ ﺍﻟـﺼﻠﺢ ﺒﺎﻟﻔﻌل ﺒﻴﻥ ﺍﻟﻁﺭﻓﻴﻥ ﻓﻲ ﻟﻭﺒﻙ Lubeckﻋﺎﻡ 1629ﻋﻠﻰ ﺍﺴﺎﺱ ﺃﻥ ﺘﺴﺘﺭﺩ ﺍﻟﺩﻨﻤﺎﺭﻙ ﺍﻻﺭﺍﻀﻲ ﺍﻟﺘﻲ ﺍﺨﺫﺕ ﻤﻨﻬﺎ ﻓﻲ ﻨﻅﻴﺭ ﺍﻥ ﺘﺘﻌﻬﺩ ﺒﻌﺩﻡ ﺍﻟﺘﺩﺨل ﻤﺭﺓ ﺍﺨﺭﻯ ﻓﻲ ﺸﺌﻭﻥ ﺃﻟﻤﺎﻨﻴﺎ . ﻋﻠﻰ ﺃﻨﻪ ﻓﻲ ﻏﻀﻭﻥ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ,ﻜﺎﻨﺕ ﺍﻻﻨﺘﺼﺎﺭﺍﺕ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻗﺩ ﺒﻠﻐﺕ ﺫﺭﻭﺘﻬﺎ ﻓﻲ ﺍﻟﻤﺎﻨﻴﺎ , ﻓﻘﺩ ﺃﺨﺭﺝ ﺼﻠﺢ ﻟﻭﺒﻙ ﺍﻟﺩﻨﻤﺎﺭﻙ ﻤﻥ ﺍﻟﻨﻀﺎل ,ﻭﻟﻡ ﻴﺒﻕ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺠﻴﺵ ﻗـﺎﺩﺭ ﻋﻠـﻰ ﻤﻘﺎﻭﻤـﺔ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ,ﻭﻋﻠﻰ ﺫﻟﻙ ﺒﺎﺕ ﻤﺘﻭﻗﻌﺎ ﺍﻥ ﻴﺴﺘﻐل ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻫﺫﺍ ﺍﻟﻨﺠﺎﺡ ﻟﻘﻤﻊ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ﻓـﻲ ﺍﻟﻤﺎﻨﻴﺎ ,ﻭﺒﺎﻟﻔﻌل ﺼﺩﺭ ﻤﺭﺴﻭﻡ ﻓﻲ ﻤﺎﺭﺱ 1629ﻷﺴﺘﺭﺠﺎﻉ ﺍﻤﻼﻙ ﺍﻟﻜﻨﻴﺴﺔ ,ﻭﺒﻤﻘﺘـﻀﻰ ﻫـﺫﺍ . 364ﺯﻴﻨﺏ ﻋﺼﻤﺕ ﺭﺍﺸﺩ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ،ﺍﻟﻘﺎﻫﺭﺓ– .ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ.1998 ، ﺴﻌﻭﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺨﻠﻑ ،ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻭﺍﻟﻨﺼﺭﺍﻨﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺍﻟﺭﻴﺎﺽ :ﻤﻜﺘﺒﺔ ﺃﻀﻭﺍﺀ ﺍﻟﺴﻠﻑ، 1997 365 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻤﺤﻤﺩ ﺍﻟﺸﻨﺎﻭﻱ ،ﺃﻭﺭﻭﺒﺎ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺤﺩﻴﺜﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ.1982 ، )ﺍﻟﺠﺯﺀ ﺍﻷﻭل( . ﺍﻟﻤﺭﺴﻭﻡ ﻜﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﺍﻥ ﻴﻌﻴﺩﻭﺍ ﻟﻠﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﺍﻻﺭﺍﻀﻲ ﺍﻟﺘﻲ ﻜﺎﻨﻭﺍ ﻗﺩ ﺍﺴـﺘﻭﻟﻭﺍ ﻋﻠﻴﻬﺎ ﻤﻥ ﻤﻌﺎﻫﺩﺓ ﺒﺴﺎﻭ Passauﻓﻲ ﻋﺎﻡ 1552ﻭﺼﻠﺢ ﺍﻭﺠﺯﺒﺭﺝ ﻓﻲ ﻋﺎﻡ 1555ﻭﻋﻠﻰ ﻫـﺫﺍ ﺘﺠﻤﻌﺕ ﻗﻭﻯ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻟﻤﻭﺍﺠﻬﺔ ﺘﻠﻙ ﺍﻻﺨﻁﺎﺭ ﺍﻟﻤﺤﺩﻗﺔ ﺒﻬﺎ).(366 ﻭﻜﺎﻥ ﻤﻤﺎ ﺒﻌﺙ ﺍﻻﻤل ﻓﻲ ﺍﺤﻴﺎﺀ ﻗﻭﺓ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺘﻲ ﻅﻬﺭ ﻓﻴﻬﺎ ﻜﺄﻨﻤﺎ ﻗﺩ ﺘﻡ ﺍﻟﻘﻀﺎﺀ ﺘﻤﺎﻤ ﹰﺎ ﻋﻠﻰ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ,ﺃﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﺍﺘﺨﺫ ﻗﺭﺍﺭﹰﺍ ﺒﺎﻻﺴﺘﻐﻨﺎﺀ ﻋﻥ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻭﻁﺭﺩﻩ ﻤﻥ ﺨﺩﻤﺘﻪ ,ﻭﻗﺩ ﺍﻀﻁﺭ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﺍﻟﻰ ﺍﺼﺩﺍﺭ ﻫﺫﺍ ﺍﻟﻘﺭﺍﺭ ﻷﻥ ﺠﻴﺵ ﻭﺍﻟﻨـﺸﺘﻴﻥ ﺃﺨـﺫ ﻴﻌﻴﺙ ﻓﻲ ﺍﻟﺒﻼﺩ ﻓﺴﺎ ﺩ ﺸﺩﻴﺩﹰﺍ ,ﺜﻡ ﺃﻥ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻜﺎﻥ ﻗﺩ ﺃﺜـﺎﺭ ﻋـﺩﺍﺀ ﺍﻟﻨـﺒﻼﺀ ﺍﻟﻜﺎﺜﻭﻟﻴـﻙ ﺒـﺴﺒﺏ ﻤﺸﺭﻭﻋﺎﺘﻪ ﻓﻲ ﺍﻋﺎﺩﺓ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ,ﻭﻓﻲ ﻫﺫﺍ ﻤﺎ ﻓﻴﻪ ﻤﻥ ﺍﻨﺘﻘﺎﺹ ﻟﺴﻠﻁﺎﺘﻬﻡ ﻭﻤﻜﺎﻨﺘﻬﻡ . ﻭﻫﻜﺫﺍ ﻁﻠﺏ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﺒﺭﺌﺎﺴﺔ ﻤﻜﺴﻴﻤﻠﻴﺎﻥ ﺩﻭﻕ ﺒﺎﻓﺎﺭﻴﺎ ﻓﻲ ﻴﻭﻟﻴﻭ 1630ﻋﺯل ﻭﺍﻟﻨـﺸﺘﻴﻥ ﻤﻥ ﻗﻴﺎﺩﺓ ﺍﻟﺠﻴﺵ ,ﻭﻟﻘﺩ ﺍﻀﻁﺭ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﻲ ﺍﺨﺭ ﺍﻻﻤﺭ ﺍﻟﻰ ﺍﺠﺎﺒﺔ ﺍﻟﺤﻠﻑ ﺍﻟﻰ ﻁﻠﺒﻪ ﺨﻭﻓﺎ ﻤﻥ )(367 ﺨﺭﻭﺝ ﻫﺫﺍ ﺍﻟﺤﻠﻑ ﻋﻠﻴﻪ . ﻭﺒﺫﻟﻙ ﺘﺨﻠﻰ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻋﻥ ﻗﻴﺎﺩﺓ ﺍﻟﺠﻴﺵ ﻭﺤل ﻤﺤﻠﻪ )ﺘﻠﻰ( ,ﻭﻫﻜﺫﺍ ﻨﺠﺩ ﺍﻨﻪ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟـﺫﻱ ﻅﻬﺭ ﻓﻴﻪ ﻜﺎﻥ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻗﺩ ﺘﺤﺭﺭ ﻨﻬﺎﺌﻴﹰﺎ ﻤﻥ ﺴﻠﻁﺎﻥ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ,ﻭﻗﻁﻊ ﺸﻭﻁﺎ ﻜﺒﻴﺭﺍ ﻓﻲ ﺴﺒﻴل ﺘﻭﺤﻴﺩ ﺴﻴﻁﺭﺘﻪ ﻭﺘﺭﻜﻴﺯﻫﺎ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ,ﺍﺴﺘﻌﺎﺩ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻤﻜﺎﻨﺘـﻪ ﺍﻟـﺴﺎﺒﻘﺔ ﻭﻓﻘـﺩ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﺍﻷﺩﺍﺓ ﺍﻟﺘﻲ ﺘﺠﻌل ﺴﻴﻁﺭﺘﻪ ﻤﻤﻜﻨﺔ . ﺍﻟﺩﻭﺭ ﺍﻟﺴﻭﻴﺩﻱ 1635 – 1630 )(368 366 .ﻫﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﻨﻌﻨﻌﻲ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻤﻌﺎﺼﺭ :ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ– .ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ,2004 ،ﺹ .38 . 367ﺒﻴﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ) /(1914-1815ﺘﺭﺠﻤﺔ ﺠﻼل ﻴﺤﻴﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ، ,1978ص 33 368 .ﺠﺎﺩ ﻁﻪ ,ﺘﺎﺭﻴﺦ ﺍﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ,ﺹ. 190- 187 ﻭﻓﻲ ﻏﻀﻭﻥ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﺤﺩﺙ ﺘﻐﻴﺭ ﺍﺨﺭ ﻓﻲ ﻗﺼﺔ ﻫﺫﻩ ﺍﻟﻤﺄﺴﺎﺓ ﺃﻭ ﺘﻠﻙ ﺍﻟﺤﺭﺏ ﺍﻟﻁﻭﻴﻠـﺔ ,ﺍﺫ ﻼ ﻓﻌﻠﻴﺎ ﻓﻲ ﻫﺫﻩ ﺍﻻﺤﺩﺍﺙ ,ﻭﺒﺫﻟﻙ ﺒﺩﺃ ﺍﻟﺩﻭﺭ ﺍﻟﺜﺎﻟﺙ ﻤﻥ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺃﻭ ﻤـﺎ ﺘﺩﺨل ﻤﻠﻙ ﺍﻟﺴﻭﻴﺩ ﺘﺩﺨ ﹰ ﻴﻌﺭﻑ ﺒﺎﻟﺩﻭﺭ ﺍﻟﺴﻭﻴﺩﻱ).(369 ﻓﻔﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺍﺭﻏﻡ ﻓﻴﻪ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻋﻠﻰ ﺍﻟﺘﻨﺤﻲ ﻋﻥ ﺍﻟﻘﻴﺎﺩﺓ ﻨﺯل ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺠﻴﺵ ﺍﻟﺴﻭﻴﺩ ﺒﻘﻴﺎﺩﺓ ﺠﻭﺴﺘﺎﻑ ﺃﺩﻭﻟﻑ ,ﻭﻜﺎﻥ ﻫﺩﻑ ﻤﻠﻙ ﺍﻟﺴﻭﻴﺩ ﺍﻟﻔﻌﻠﻲ ﻤﻥ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﻫﻭ ﺠﻌل ﺒﺤﺭ ﺍﻟﺒﻠﻁﻴﻕ ﺒﺤﻴﺭﺓ ﺴﻭﻴﺩﻴﺔ ,ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﻘﺩ ﺃﻨﺯﻋﺞ ﺍﻟﻤﻠﻙ ﺍﻟﺴﻭﻴﺩﻱ ﻤﻥ ﺘﺩﻋﻴﻡ ﻨﻔﻭﺫ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺍﻟﺜﺎﻨﻲ ﻓـﻲ ﺍﻟﻤﺎﻨﻴﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ,ﻭﺭﺃﻯ ﺍﻨﻪ ﻤﻥ ﺍﻟﻀﺭﻭﺭﻱ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺒﻴﺕ ﺍﻟﻬﺎﺒﺴﺒﻭﺭﺝ ﻓﻲ ﺍﻟﻤﺎﻨﻴﺎ ﻤـﻥ ﺍﺠـل ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﻜﻴﺎﻥ ﻭﺼﻴﺎﻨﺔ ﻤﺼﺎﻟﺢ ﺍﻟﺴﻭﻴﺩ ﺍﻟﺤﻴﻭﻴﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻓـﻲ ﺒﺤـﺭ ﺍﻟﺒﻠﻁﻴـﻕ ﻭﺍﻻﺭﺽ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺍﻻﻟﻤﺎﻨﻴﺔ ,ﻭﻴﺠﺏ ﺍﻥ ﻻ ﻨﻨﺴﻰ ﻓﻲ ﻫـﺫﺍ ﺍﻟﻤـﻀﻤﺎﺭ ﺃﻥ ﻤﻠـﻙ ﺍﻟـﺴﻭﻴﺩ ﻜـﺎﻥ ﺒﺭﻭﺘﺴﺘﻴﻨﻴﹰﺎ ﺼﻤﻴﻤﹰﺎ ﻭﻴﺅﻟﻤﻪ ﺍﻥ ﻴﺭﻯ ﺘﻠﻙ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻋﻠﻰ ﺃﻟﻤﺎﻨﻴﺎ ﻜﻠﻬﺎ ﺒﻔﻌل ﺍﻨﺘـﺼﺎﺭﺍﺕ ﺍﻟﻘﻭﺍﺕ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ. ﻭﻫﻜﺫﺍ ﻨﺯل ﺠﻭﺴﺘﺎﻑ ﺒﺠﻴﺸﻪ ) ﺤﻭﺍﻟﻲ 15000ﻤﻘﺎﺘل ( ﺍﻟﻰ ﺍﻻﺭﺍﻀﻲ ﺍﻻﻟﻤﺎﻨﻴﺔ ﻭﻁﻠﺏ ﻤـﻥ ﺍﻻﻤﺭﺍﺀ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﺍﻻﻨﻀﻤﺎﻡ ﺍﻟﻴﻪ ﻓﻲ ﻤﻭﺍﺠﻬﺘﻪ ﻟﻠﻜﺎﺜﻭﻟﻴﻙ ﺍﻻ ﺍﻥ ﻫﺅﻻﺀ ﺍﻻﻤـﺭﺍﺀ ﺍﻟﺒﺭﻭﺘـﺴﺘﻨﺕ ﺍﻅﻬﺭﻭﺍ ﻋﺩﻡ ﺍﺭﺘﻴﺎﺤﻬﻡ ﻟﺘﺴﻠﻴﻡ ﺒﻼﺩﻫﻡ ﺍﻟﻰ ﻤﻠﻙ ﺍﺠﻨﺒﻲ ,ﺍﻻ ﺍﻨﻪ ﻓﻲ ﻏﻀﻭﻥ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻟﻡ ﻴﻠﺒﺙ ﺍﻥ ﻭﻗﻌﺕ ﺒﻌﺽ ﺍﻻﺤﺩﺍﺙ ﺍﻟﺘﻲ ﺠﻌﻠﺕ ﺍﻻﻤﺭﺍﺀ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻴﻐﻴﺭﻭﻥ ﻤﻥ ﻤـﻭﻗﻔﻬﻡ ,ﻓﻘـﺩ ﺤـﺩﺙ ﺍﻥ ﻼ ﺒﺭﺃﻱ ﻭﺯﻴﺭﻫﺎ ﺭﻴﺸﻠﻴﻭ – ﻤﻊ ﺠﻭﺴﺘﺎﻑ ﺃﺩﻭﻟﻑ ,ﻭﺍﻥ ﻜﺎﻨﺕ ﻓﺭﻨﺴﺎ ﻟﻡ ﺘﻘﺩﻡ ﺘﺤﺎﻟﻔﺕ ﻓﺭﻨﺴﺎ – ﻋﻤ ﹰ ﻟﺤﻠﻴﻔﻬﺎ ﺴﻭﻯ ﺍﻻﻤﻭﺍل ﺍﻟﺘﻲ ﺘﺴﺘﻌﻴﻥ ﺒﻬﺎ ﺍﻟﺴﻭﻴﺩ ﻋﻠﻰ ﻤﻭﺍﺼﻠﺔ ﺍﻟﻘﺘﺎل ﻀﺩ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ).(370 " Thirty Years War –Swedish intervention " , available in 20 January 2009 at : (http://www.experiencefestival.com/a/Thirty-Years-War/id/385103) . . 369ﻫﺭﺒﺭﺕ ﺍ.ل .ﻓﻴﺸﺭ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﻌﺭﻴﺏ ﻨﺠﻴﺏ ﻫﺎﺸﻡ ،ﻭﺩﻴﻊ ﺍﻟﻀﺒﻊ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ,1956 ،ﺹ .44 370 .ﺃﺤﻤﺩ ﺘﺭﻙ ،ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ :ﺘﺎﺭﻴﺦ ﻭﺇﻨﺠﺎﺯﺍﺕ -.ﺸﺒﻜﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺭﺃﻓﺕ ﻋﺜﻤﺎﻥ .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 18ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.rafatosman.com/vb/t167434.html) : ﻜﻤﺎ ﺍﻥ ﺠﻴﺵ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ﻗﺎﻡ ﻓﻲ ﻏﻀﻭﻥ ﻫـﺫﻩ ﺍﻟﻔﺘـﺭﺓ ﺒﻤﻬﺎﺠﻤـﺔ ﻤﺩﻴﻨـﺔ ﻤﺠـﺩﺒﺭﺝ Megdeburgﻓﻲ ﻋﺎﻡ 1631ﻭﺍﻭﻗﻊ )ﺘﻠﻰ( ﻭﺠﻨﻭﺩﻩ ﺒﺄﻫﻠﻬﺎ ﻤﺫﺒﺤﺔ ﻋﻅﻴﻤﺔ ,ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻜﺎﺭﺜﺔ ﻜﺎﻓﻴﺔ ﻷﻥ ﻴﺒﺎﺩﺭ ﺍﻻﻤﺭﺍﺀ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﺒﺎﻻﻨﻀﻤﺎﻡ ﺍﻟﻰ ﻤﻠﻙ ﺍﻟﺴﻭﻴﺩ .ﻭﻫﻜﺫﺍ ﺘﻘﺩﻡ ﺠﻭﺴﺘﺎﻑ ﺃﺩﻭﻟـﻑ ﻓﻲ ﺴﺒﺘﻤﺒﺭ 1631ﻟﻤﻼﻗﺎﺓ ﻗﻭﺍﺕ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ,ﻭﺃﻤﻜﻥ ﺍﻟﻤﻠﻙ ﺍﻟـﺴﻭﻴﺩﻱ ﺃﻥ ﻴﻭﻗـﻊ ﺒﺘﻠـﻰ ﻭﺠﻴﺸﻪ ﻫﺯﻴﻤﺔ ﺴﺎﺤﻘﺔ ﻓﻲ ﺒﺭﺍﺘﻴﻨﻔﻠﺩﺍ Breitenfeldﺒﺎﻟﻘﺭﺏ ﻤﻥ ﻟﻴﺒﺯﺝ .ﻭﻗﺩ ﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ﻨﺘﺎﺌﺞ ﻫﺎﻤﺔ ,ﻓﻘﺩ ﻨﺠﺤﺕ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ,ﻜﻤﺎ ﺼﺎﺭﺕ ﺃﻟﻤﺎﻨﻴﺎ ﺒﺄﺴﺭﻫﺎ ﻭﻓﻲ ﻭﻗﺕ ﻗﺼﻴﺭ ﺘﺤﺕ ﺭﺤﻤﺔ ﻤﻠﻙ ﺍﻟﺴﻭﻴﺩ ,ﻭﻫﻜﺫﺍ ﺒﺩﺃ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻴﺸﺭﺒﻭﻥ ﻤﻥ ﻨﻔﺱ ﺍﻟﻜﺄﺱ ﺍﻟﺘﻲ ﺴﺒﻕ ﺃﻥ ﺃﺫﺍﻗﻭﻫﺎ ﻟﻠﺒﺭﻭﺘﺴﺘﻨﺕ )(371 . ﻭﻗﺩ ﻏﺩﺍ ﺍﺴﻠﻭﺏ ﺠﻭﺴﺘﺎﻑ ﻓﻲ ﺍﻟﺤﺭﺏ ﻨﻤﻭﺫﺠﹰﺎ ﻴﺘﺩﺍﺭﺴﻪ ﻁﻼﺏ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻓﻲ ﻜل ﺍﻨﺤﺎﺀ ﺍﻭﺭﻭﺒﺎ ,ﻓﻘﺩ ﺘﻘﺩﻤﺕ ﺍﻟﻘﻭﺍﺕ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﻨﺤﻭ ﺒﺭﺍﻍ ﺸـﺭﻗﹰﺎ ﻭﻨﺤـﻭ ﻤـﺎﻴﻨﺯ Mainzﻭﻭﺭﻤـﺯ Wormsﻏﺭﺒ ﹰﺎ , )(372 ﺜﻡ ﺠﺎﺀﺕ ﻫﺯﻴﻤﺔ )ﺘﻠﻰ( ﺍﻻﺨﻴﺭﺓ ﻓﻲ ﻟﻴﻙ ﻱ ﺒﺎﻓﺎﺭﻴﺎ ,ﻭﺍﺼﻴﺏ )ﺘﻠﻰ( ﻨﻔﺴﻪ ﺒﺠﺭﻭﺡ ﻗﺎﺘﻠﺔ ,ﻭﺘﻭﺝ ﺠﻭﺴﺘﺎﻑ ﻫﺫﻩ ﺍﻟﻤﺠﻬﻭﺩﺍﺕ ﺒﺩﺨﻭﻟﻪ ﻤﻴﻭﻨﺦ ﻤﻘﺭ ﺍﻟﺤﻠﻑ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻲ ,ﻭﺼﺎﺭﺕ ﻼ ﻴﺒﻬـﺭ ﻼ ﺠﻠﻴ ﹰ ﻓﻴﻴﻨﺎ ﺫﺍﺘﻬﺎ ﻭﻫﻲ ﻤﻘﺭ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻤﻬﺩﺩﺓ ,ﻭﻗﺩ ﺍﺼﺒﺤﺕ ﻜل ﻫﺫﻩ ﺍﻻﻨﺘﺼﺎﺭﺍﺕ ﻋﻤ ﹰ ﺍﻻﺒﺼﺎﺭ ﻭﻟﻜﻥ ﺍﻟﻤﻅﻬﺭ ﻓﻲ ﺍﻻﻨﺘﺼﺎﺭﺍﺕ ﺍﻟﺴﻭﻴﺩﻴﺔ ﻜﺎﻥ ﻴﻔﻭﻕ ﺍﻟﺠﻭﻫﺭ ,ﺍﺫﺍ ﻟﻡ ﻴﻜﻥ ﻤﻥ ﺍﻟﻤﺘﻭﻗﻊ ﺍﻥ ﻴﺭﻀﻰ ﺍﻻﻟﻤﺎﻥ ﻋﻥ ﺠﻴﺵ ﺍﺠﻨﺒﻲ ﻻ ﻴﺘﻘﺎﻀﻰ ﺍﺠﻭﺭ ﻜﺎﻓﻴﺔ ,ﻭﻻ ﻴﻌﻴﺵ ﺍﻻ ﻋﻠﻰ ﺨﻴﺭﺍﺕ ﺍﻟـﺒﻼﺩ , ﻓﺘﻭﺍﻨﻲ ﺒﺭﻭﺘﺴﺘﻨﺕ ﺃﻟﻤﺎﻨﻴﺎ ﻓﻲ ﻤﺴﺎﻋﺩﺓ ﺍﻟﺴﻭﻴﺩﻴﻴﻥ ﻭﺍﺘﻬﻤﻭﺍ ﺒﺄﻥ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﻋﻠﻰ ﺍﺭﺍﻀﻲ ﺍﻟﻤﺎﻨﻴﺔ ﻜﺎﻥ ﺍﺤﺩ ﺍﻏﺭﺍﻀﻬﻡ ﺍﻟﺭﺌﻴﺴﻴﺔ . 371 G.R. Evans, Law and Theology in the Middle Ages., London: Taylor& Francis, 2001. (272 pages). 372 .ﻤﻴﻼﺩ ﺍﻟﻘﺭﺤﻲ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– . ﻁﺭﺍﺒﻠﺱ :ﺠﺎﻤﻌﺔ ﻗﺎﺭﻴﻭﻨﺱ1995 ،ﺹ .26 ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺁﻤﺎل ﺭﻴﺴﻴﻠﻴﻭ ,ﻓﺈﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻭﻗﺩ ﺃﺜﺎﺭﺘﻬﻡ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺴﻠﺏ ﺍﻟﻤﻨﻅﻡ ﺍﻟﺘﻲ ﻗـﺎﻡ ﺒﻬﺎ ﺍﻟﺠﻨﺩ ﺍﻟﺴﻭﻴﺩﻴﻭﻥ ﻟﻡ ﻴﻌﺘﺒﺭﻭﻫﻡ ﺍﺼﺩﻗﺎﺀ ﻟﻬﻡ ﻭﺍﻨﻤﺎ ﺍﻋﺘﺒﺭﻭﻫﻡ ﺍﻋﺩﺍﺀ ,ﻭﻋﻠﻰ ﺫﻟﻙ ﻫﺎﺠﻤﺕ ﻜـل ﻻ ﻤﻥ ﺍﻟﻬﺠﻭﻡ ﺍﻟﻤﺸﺘﺭﻙ ﻋﻠﻰ ﻗﻭﺍﺕ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻤﻥ ﺍﻟﺴﻭﻴﺩ ﻭﺒﺎﻓﺎﺭﻴﺎ ﺍﻻﺨﺭﻯ ﺒﺩ ﹰ )(373 . ﻭﻗﺩ ﺨﺭﺝ ﺠﻭﺴﺘﺎﻑ ﻤﻥ ﻫﺫﺍ ﺍﻟﺼﺭﺍﻉ ﻤﻨﺘﺼﺭﹰﺍ ,ﺍﻻ ﺍﻨﻪ ﻜﺎﻥ ﻓﻲ ﺍﻨﺘﻅﺎﺭﻩ ﺠﻴﺵ ﺍﻤﺒﺭﺍﻁـﻭﺭﻱ ﺃﻋﺎﺩ ﺘﻜﻭﻴﻨﻪ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻭﺍﺼﺒﺢ ﻗﺎﺌﺩﹰﺍ ﻟﻪ ,ﻭﻜﺎﻥ ﻓﻲ ﺍﻨﺘﻅﺎﺭﻩ ﻟﻴﺤﺎﺴﺒﻪ ﺤﺴﺎﺒﹰﺎ ﻋﺴﻴﺭﹰﺍ ,ﻜـﺎﻥ ﻫـﺫﺍ ﺍﻟﺠﻴﺵ ﻤﻥ ﺍﻟﻘﻭﺓ – ﺨﺎﺼﺔ ﺒﻌﺩ ﺍﻥ ﺍﻨﻀﻤﺕ ﻗﻭﺍﺕ ﻤﻜﺴﻴﻤﻠﻴﺎﻥ – ﺒﺤﻴﺙ ﺍﺴـﺘﻁﺎﻉ ﺍﻥ ﻴﻭﻗـﻊ ﺃﻭل ﻫﺯﻴﻤﺔ ﺒﺠﻴﻭﺵ ﺠﻭﺴﺘﺎﻑ ﻓﻲ ﻨﻭﺭﻤﺒﺭﺝ , Nurembergﺍﻻ ﺍﻥ ﺠﻭﺴﺘﺎﻑ ﻟﻡ ﺘﻬﻥ ﻋﺯﻴﻤﺘﻪ ,ﺒـل ﺍﻭﻗﻊ ﺒﻭﻟﻨﺸﺘﻴﻥ ﻭﺠﻴﺸﻪ ﻫﺯﻴﻤﺔ ﺴﺎﺤﻘﺔ ﻓﻲ ﻟﺘﺯﻥ Lutzenﻨـﻭﻓﻤﺒﺭ . 1632ﻏﻴـﺭ ﺍﻥ ﺨـﺴﺎﺭﺓ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻜﺎﻨﺕ ﻓﺎﺩﺤﺔ ﻷﻥ ﻗﺎﺌﺩﻫﻡ ﺠﻭﺴﺘﺎﻑ ﻟﻘﻲ ﺤﺘﻔﻪ ﻓﻲ ﺍﻟﻤﻌﺭﻜﺔ ,ﻭﺫﻜﺭ ﺍﻨﻪ ﻋﻨﺩﻤﺎ ﺴﺄل ﺃﺤﺩ ﺭﺠﺎل ﺍﻟﺩﻴﻥ ﻋﻥ ﺍﺴﻤﻪ ﻋﻨﺩﻤﺎ ﻜﺎﻥ ﻤﻠﻘﻰ ﻋﻠﻰ ﺍﻻﺭﺽ ﻤﺜﺨﻨ ﹰﺎ ﺒﺠﺭﺍﺤﻪ ﺍﻟﻘﺎﺘﻠﺔ ﻗـﺎل " :ﺃﻨـﺎ ﻤﻠـﻙ ﺍﻟﺴﻭﻴﺩ ﺍﻟﺫﻱ ﻴﻭﻗﻊ ﻋﻠﻰ ﻋﻘﻴﺩﺓ ﺍﻟﺸﻌﺏ ﺍﻻﻟﻤﺎﻨﻲ ﻭﺤﺭﻴﺘﻪ ﺒﺩﻤﻪ ").(374 ﻭﺍﺴﺘﻤﺭﺕ ﺍﻟﺤﺭﺏ ,ﻭﻗﺩ ﻓﻘﺩﺕ ﺒﻭﻓﺎﺓ ﺠﻭﺴﺘﺎﻑ ﺍﻟﺒﻘﻴﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻤﻥ ﻤﺜﻠﻬﺎ ﺍﻟﻌﻠﻴﺎ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ,ﻭﻟـﻡ ﺘﻜﻥ ﺍﻟﺴﻭﻴﺩ ﻟﺘﻘﺒل ﺍﻻﻨﺴﺤﺎﺏ ﻤﻥ ﺤﺭﺏ ﺃﻋﻁﺘﻬﺎ ﻏﻨﺎﺌﻡ ﻜﺜﻴﺭﺓ ﻓﻲ ﺍﻟﻤﺩﻥ ﺍﻻﻟﻤﺎﻨﻴﺔ ﺍﻟﻐﻨﻴﺔ ﻭﻤﻨﺤﺘﻬـﺎ ﺼﻭﺘﺎ ﻤﺴﻤﻭﻋﺎ ﻓﻲ ﺍﻭﺭﻭﺒﺎ ,ﻭﺍﺫﺍ ﻜﺎﻥ ﺠﻭﺴﺘﺎﻑ ﻗﺩ ﺍﺨﺘﻔﻰ ﻤﻥ ﺍﻟﻤﻴﺩﺍﻥ ﻓﻘﺩ ﻜﺎﻥ ﻫﻨـﺎﻙ ﺍﻟﻭﺼـﻲ ﻋﻠﻰ ﺍﻟﻌﺭﺵ ﺍﻟﺴﻭﻴﺩﻱ ﻓﻲ ﻓﺘﺭﺓ ﻗﺼﻭﺭ ﺍﺒﻨﺔ ﺍﻟﻤﻠﻙ ﺍﻟﺭﺍﺤل ﺍﻟﻁﻔﻠﺔ ﻜﺭﻴﺴﺘﻨﺎ ,ﻭﻜﺎﻥ ﻫـﺫﺍ ﺍﻟﻭﺼـﻲ ﺴﻴﺎﺴﻴﹰﺎ ﺤﻜﻤﻴﹰﺎ ﺸﺎﺭﻙ ﺍﻟﻤﻠﻙ ﺠﻭﺴﺘﺎﻑ ﻓﻲ ﻤﺴﺌﻭﻟﻴﺎﺕ ﺍﻟﺤﻜﻡ ﻭﺤﻤل ﻤﺩﺓ ﻁﻭﻴﻠﺔ ﺃﻋﺒـﺎﺀ ﺍﻟﺤﻜﻭﻤـﺔ ﺍﻟﺩﺍﺨﻠﻴﺔ . 373 .ﺨﻠﻴﻑ ﻤﺼﻁﻔﻰ ﻏﺭﺍﺒﻴﺔ" ،ﺍﻟﺭﺤﻼﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺭﺍﺒﻊ ﻭﺍﻟﺨﺎﻤﺱ ﺍﻟﻬﺠﺭﻴﻴﻥ"– . ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ ،ﻤﺎﺭﺱ ( www.historicalkan.co.nr) .2009 374 .ﺒﻜﺭ ﺒﻥ ﻤﺤﻤﺩ ﺒﺭﻨﺎﻭﻱ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻤﺘﺤﻔﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﺭﺒﻲ"– .ﻤﺠﻠﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﻤﺠﻠﺔ ﺸﻬﺭﻴﺔ– .ﺍﻟﻌﺩﺩ )(387 ﺇﺒﺭﻴل 2009ﻡ. "ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ ) (http://www.arabicmagazine.com/ArtDetails.aspx?id=468 2009/4/25 ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ﻭﻗﺩ ﺼﻤﻡ ﺫﻟﻙ ﺍﻟﻭﺼﻲ ﺍﻜﺯﻨﺴﺘﻴﺭﻴﺎ Oxenstiernaﻋﻠﻰ ﺍﻥ ﻴﺤﺘﻔﻅ ﻟﻠﺴﻭﻴﺩ ﺒﺎﻟﺯﻋﺎﻤـﺔ ﻋﻠـﻰ ﺍﻟﻤﺎﻨﻴﺎ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ,ﻭﻓﻲ ﻋﻬﺩﻩ ﺤﺎﻭﻟﺕ ﺍﻟﺴﻭﻴﺩ ﺍﻻﻨﺘﺼﺎﺭ ﻓﻲ ﺍﻟﺤﺭﺏ ﺍﻟﺘﻲ ﺍﺴﺘﻤﺭﺕ ﺒﻌـﺩ ﻭﻓـﺎﺓ ﺠﻭﺴﺘﺎﻑ ﻤﻌﺘﻤﺩﺓ ﻋﻠﻰ ﻀﺒﺎﻁ ﺠﻭﺴﺘﺎﻑ ﻭﺠﻴﺸﻪ ,ﺍﻻ ﺍﻥ ﺍﻻﻤﺒﺭﺍﻁﻴـﻭﺭﻴﻴﻥ ﺍﺴـﺘﻁﺎﻋﻭﺍ ﻫﺯﻴﻤـﺔ ﺍﻟﺠﻴﺵ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻲ ﻓﻲ ﻨﻭﺭﺩﻟﻨﺠﻥ Nordlingenﺴﺒﺘﻤﺒﺭ 1634ﻭﻫﻜـﺫﺍ ﺩﺍﺭﺕ ﺍﻟـﺩﺍﺌﺭﺓ ﻤـﺭﺓ ﺍﺨﺭﻯ ﻋﻠﻰ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻭﺃﻤﻜﻥ ﻟﻠﻜﺎﺜﻭﻟﻴﻙ ﺃﻥ ﻴﺅﻤﻨﻭﺍ ﻤﻭﺍﻗﻌﻬﻡ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻤﺭﺓ ﺍﺨﺭﻯ ,ﻭﻟﻡ ﻴﻜـﻥ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻫﻭ ﻗﺎﺌﺩ ﺠﻴﺵ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻋﻨﺩ ﺍﻨﺘﺼﺎﺭ ﻨﻭﺭﺩﻟﻨﺠﻥ ,ﺒل ﻜـﺎﻥ ﻴﻘـﻭﺩﻩ ﻓﺭﺩﻴﻨﺎﻨـﺩ ﺍﺒـﻥ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ .ﻭﻴﺒﺩﻭ ﺃﻥ ﻭﻓﺎﺓ ﺠﻭﺴﺘﺎﻑ ﺃﺩﻭﻟﻑ ﺍﻟﺘﻲ ﺤﺭﻤﺕ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻤﻥ ﻗﺎﺌﺩﻫﻡ ﺍﻟﻤﻤﺘﺎﺯ ﻜﺎﻨﺕ ﻼ ﺒﻭﺍﻟﻨﺸﺘﻴﻥ ,ﻜﺫﻟﻙ ﺒﺩﺍ ﺍﻥ ﻭﺍﻟﻨﺸﺘﻴﻥ ﻟﺩﻴﻪ ﻤﺨﻁﻁـﺎﺕ ﻗﺩ ﺃﺯﺍﻟﺕ ﺍﻟﺒﺎﻋﺙ ﻋﻠﻰ ﻋﻠﻰ ﺍﻻﺴﺘﻨﺠﺎﺩ ﺍﺼ ﹰ ﻭﺍﺴﻌﺔ ﻟﻺﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ ,ﻭﻋﻠﻰ ﺃﻴﺔ ﺤﺎل ﻓﻘﺩ ﺍﺘﻬﻤﻪ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﺒﺎﻟﺨﻴﺎﻨﺔ ﻭﺍﻟـﺘﺨﻠﺹ ﻤﻨـﻪ ﺒﻘﺘﻠﻪ ﻓﻲ 25ﻓﺒﺭﺍﻴﺭ 1634ﻭﻗﺒل ﻤﻭﻗﻌﺔ ﻨﻭﺭﺩﻟﻨﺠﻥ ﺒﺴﺘﺔ ﺃﺸﻬﺭ . ﻋﻠﻰ ﺃﻥ ﻫﺯﻴﻤﺔ ﻨﻭﺭﺩﻟﺠﻥ ﺃﻭﻀﺤﺕ ﺍﻥ ﺍﻟﺴﻭﻴﺩ ﻤﻥ ﻏﻴﺭ ﻗﺎﺌﺩﻫﺎ ﺍﻟﻌﻅﻴﻡ ﻻ ﺘـﺴﺘﻁﻴﻊ ﻤﻭﺍﺼـﻠﺔ ﺍﻟﻨﻀﺎل ﻀﺩ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ,ﻭﺘﻠﻙ ﺤﻘﻴﻘﺔ ﺃﻗﻨﻌﺕ ﺭﻴﺸﻴﻠﻴﻭ ﻭﺯﻴﺭ ﻓﺭﻨﺴﺎ ﺒﺄﻥ ﺍﻟﺘﺩﺨل ﺍﻟﻔﻌـﺎل ﻗـﺩ ﺼﺎﺭ ﻀﺭﻭﺭﻴﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺍﻟﻁﻭﻴﻠﺔ ﻭﻫﻜﺫﺍ ﺒﺩﺃ ﺍﻟﺩﻭﺭ ﺍﻟﺭﺍﺒﻊ ﻭﺍﻻﺨﻴـﺭ ﻤـﻥ ﺍﺩﻭﺍﺭ ﺤـﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﺎ . ﺍﻟﺩﻭﺭ ﺍﻟﺴﻭﻴﺩﻱ – ﺍﻟﻔﺭﻨﺴﻲ 1648 – 1635 )(375 ﺍﻟﻭﺍﻗﻊ ﺃﻥ ,ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﻤﻥ ﻤﻥ ﺃﺩﻭﺍﺭ ﺍﻟﺤﺭﺏ ﻁﻭﺭ ﻋﻠﻤﺎﻨﻲ ﺘﻤﺎﻤﹰﺎ ﻓﻘﺩ ﻓﻘﺩﺕ ﺍﻟﺤﺭﺏ ﺫﻟﻙ ﺍﻟﻁﺎﺒﻊ ﻼ ﻭﺍﺨﺘﻔﻰ ﻓﻲ ﻏﻤﺭﺓ ﺍﻟﻨﻀﺎل ﺒﻴﻥ ﺃﺴﺭﺘﻲ ﺍﻟﺒﻭﺭﺒـﻭﻥ ﻭﺍﻟﻬﺎﺒـﺴﺒﻭﺭﺝ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺫﻱ ﺘﻤﻴﺯﺕ ﺒﻪ ﺃﺼ ﹰ 375 ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻨﻭﺍﺭ ,ﻤﺤﻤﻭﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ,ﺍﻟﺘﺎﺭﻴﺦ ﺍﻻﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ,ﺹ. 158 – 154 ﺠﺎﺩ ﻁﻪ ,ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ,ﺹ. 195 – 191 " Thirty Years War –Swedish – French intervention " , available in 20 January 2009 at : (http://www.experiencefestival.com/a/Thirty-Years-War/id/385103) . ﻟﻠﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻭﺭﻭﺒﺎ ) ,(376ﻭﺍﻟﻭﺍﻗﻊ ﺃﻥ ﺭﻭﺡ ﺍﻟﺤﺭﺏ ﺍﻟﺩﻴﻨﻴﺔ ﻜﺎﻨﺕ ﻗﺩ ﺘﻭﺍﺭﺕ ﺘﻘﺭﻴﺒﹰﺎ ﻓﻲ ﻨـﻀﺎل ﺍﺘﺤﺩﺕ ﻓﻴﻪ ﻓﺭﻨﺴﺎ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻭﺍﻟﺴﻭﻴﺩ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ﻤﻊ ﺠﻤﻬﻭﺭﻴﺔ ﻫﻭﻟﻨﺩﺍ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ﻓﻲ ﻤﻌﺎﻫﺩﺓ ﻜﻭﻤﺒﻴﻥ Compieneﻓﻲ 28ﺃﺒﺭﻴل 1635ﻀﺩ ﺃﻟﻤﺎﻨﻴﺎ ﺍﻟﻠﻭﺜﺭﻴﺔ ﻭﺍﻟﻨﻤﺴﺎ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴـﺔ ﻭﺃﺴـﺒﺎﻨﻴﺎ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻭﺃﺨﺫﺕ ﺴﺎﻓﻭﻱ ﺘﺒﻴﻊ ﺼﺩﺍﻗﺎﺘﻬﺎ ﺘﺎﺭﺓ ﻟﻬﺫﻩ ﻭﺘﺎﺭﺓ ﺃﺨﺭﻯ ﻟﺘﻠـﻙ ,ﻭﻋﻨـﺩﻤﺎ ﺍﺼـﺒﺤﺕ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺨﻁﻴﺭﺓ ﻤﻭﻀﻊ ﺍﻟﻨﺯﺍﻉ ﻻ ﺘﺘﻌﻠﻕ ﺒﺎﻟﻌﻘﻴﺩﺓ ﺃﻭ ﺍﻟﻁﻘﻭﺱ ﺍﻟﺩﻴﻨﻴﺔ ,ﻭﺍﻨﻤـﺎ ﺘﺘﻌﻠـﻕ ﺒﺈﻤﻜـﺎﻥ ﺍﻟﺴﻤﺎﺡ ﻟﻠﺴﻭﻴﺩ ﺒﺎﻻﺤﺘﻔﺎﻅ ﺒﻤﻭﺭﺍﻨﻴﺎ ﻭﻟﻔﺭﻨﺴﺎ ﺒﺎﺴﺘﺒﻘﺎﺀ ﺍﻻﻟﺯﺍﺱ ﻓﻘﺩﺕ ﺍﻟﺤﺭﺏ ﺍﻟﺠﺎﻨﺏ ﺍﻻﻜﺒﺭ ﻤـﻥ ﺩﻭﺍﻓﻌﻬﺎ ﺍﻟﺤﻤﺎﺴﻴﺔ ﻟﻠﻌﻘﻴﺩﺓ ﻭﻟﻜﻨﻬﺎ ﺍﻤﺘﻸﺕ ﺒﻌﻤﻠﻴﺎﺕ ﺍﻟﺯﺤﻑ ﻭﺍﻟﺘﺭﺍﺠﻊ ﻭﺍﻟﺤﺼﺎﺭ ﻭﺍﻟﺘﺴﻠﻴﻡ ﻭﺍﻟﺤـﺭﻕ ﻋﻤﺩﹰﺍ ﻭﺍﻟﻘﺘل ,ﻭﻜل ﺃﻟﻭﺍﻥ ﺍﻟﻨﻜﺒﺎﺕ ﺍﻟﺘﻲ ﻜﺎﻥ ﻓﻲ ﻤﻘﺩﻭﺭ ﺍﻟﻔﺭﻕ ﺍﻟﻤﺘﻭﺤﺸﺔ ﺍﻟﺠﺎﺌﻌـﺔ ﺃﻥ ﺃﻥ ﺘﻨﺯﻟﻬـﺎ ﺒﺸﻌﺏ ﻻ ﺤﻭل ﻟﻪ ﻭﻻ ﻗﻭﺓ )(377 . ﻭﺒﺩﺨﻭل ﻓﺭﻨﺴﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺍﻟﻁﻭﻴﻠﺔ ﻟﻡ ﺘﺼﺒﺢ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺤﺭﺒ ﹰﺎ ﺃﻟﻤﺎﻨﻴﺔ ,ﺃﻤﺎ ﺘﻘﺭﻴﺭ ﻓﺭﻨﺴﺎ ﻼ ﻤﺒﺎﺸﺭﹰﺍ ﻓﻜﺎﻥ ﻤﺒﻌﺜﻪ ﺍﻟﻐﺒﺔ ﻓﻲ ﺨﺩﻤـﺔ ﻤـﺼﺎﻟﺤﻬﺎ ﺍﻟـﺴﻴﺎﺴﻴﺔ ,ﺫﻟـﻙ ﺇﻥ ﺇﻨﻬـﺯﺍﻡ ﺍﻟﺘﺩﺨل ﺘﺩﺨ ﹰ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﻤﻭﻗﻌﻪ ﻨﻭﺭﺩﻟﻨﺠﻥ ﺠﻌل ﻫﺅﻻﺀ ﻴﺭﺘﻤﻭﻥ ﻓﻲ ﺃﺤﻀﺎﻥ ﻓﺭﻨﺴﺎ ﻭﺇﺫﺍ ﻜﺎﻥ ﺭﻴـﺸﻠﻭ ﻗـﺩ ﺍﻤﺘﻨﻊ ﻓﻲ ﺍﻟﺩﻭﺭ ﺍﻟﺴﺎﺒﻕ ﻋﻥ ﺍﻟﺘﺩﺨل ﺍﻟﻤﺒﺎﺸﺭ ﻓﻲ ﺍﻟﺤﺭﺏ ,ﻓﺎﻟﺴﺒﺏ ﻓﻲ ﺫﻟﻙ ﺃﻥ ﺍﻟﻨﻔﻭﺫ ﺍﻻﻜﺒﺭ ﻜـﺎﻥ ﺤﻴﻥ ﺇﺫﻥ ﻤﻥ ﻨﺼﻴﺏ ﺍﻟﺴﻭﻴﺩ ﻭﻤﻠﻜﻬﺎ ﺠﻭﺴﺘﺎﻑ ﺃﺩﻭﻟﻑ ,ﺃﻤﺎ ﺍﻵﻥ ﻓﻘﺩ ﻨﺠﻡ ﻋﻥ ﻓـﺸل ﺍﻟـﺴﻭﻴﺩ ﺃﻥ ﺼﺎﺭ ﺍﻟﻁﺭﻴﻕ ﻤﻤﻬﺩﹰﺍ ﻟﺘﻐﻠﺏ ﺍﻟﻨﻔﻭﺫ ﺍﻟﻔﺭﻨﺴﻲ ﺇﺫﺍ ﺸﺎﺀﺕ ﻓﺭﻨﺴﺎ ﺍﻟﺩﺨﻭل ﻓﻲ ﺍﻟﺤﺭﺏ ,ﻭﻜﺎﻥ ﻭﺍﻀﺤﹰﺎ ﺃﻥ ﻓﺭﻨﺴﺎ ﺴﻭﻑ ﺘﺘﻤﻜﻥ ﺤﻴﻥ ﺇﺫﻥ ﻤﻥ ﺘﺤﻘﻴﻕ ﻤﺄﺭﺒﻬﺎ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﻔﻀل ﻫﺫﺍ ﺍﻟﻨﻔﻭﺫ ﺍﻟﻤﺘﻔﻭﻕ ﻭﺫﻟﻙ ﻤﺎ ﻴﺘﻭﻗﻌﻪ ﻭﻴﺭﺩﻴﻪ ﻭﺯﻴﺭﻫﺎ ﻤﻴﺸﻴﻠﻴﻭ . ﺜﻡ ﻤﻥ ﺍﻻﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺤﻤﻠﺕ ﺭﻴﺸﻴﻠﻴﻭ ﻋﻠﻰ ﺍﻟﺘﻌﺠﻴل ﺒﺎﻟﺘﺩﺨل ,ﺃﻨﻪ ﻜﺎﻥ ﻫﻨﺎﻙ ﺃﻤل ﺒﻌﺩ ﻫﺯﻴﻤـﺔ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻓﻲ ﻨﻭﺭﺩ ﻟﻨﺠﺩﻥ ﺃﻥ ﺘﻨﺘﻬﻲ ﺍﻟﺤﺭﺏ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ,ﻭﺍﻨﺘﻬﺎﺀ ﺍﻟﺤﺭﺏ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟـﺼﻭﺭﺓ . 376ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﻟﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺘﻠﻤﺱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ"-.ﻤﻭﻗﻊ ﻤﺭﺍﻓﺊ :ﺼﻔﺤﺔ ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺩﻨﻲ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ ﺩﻴﺴﻤﺒﺭ 2002ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: (http://www.marafea.org/paper.php?source=akbar&mlf=copy&sid=17677 . 377ﻋﻠﻲ ﺍﻟﻨﺸﻤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﺜﺭ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ"– .ﺠﺭﻴﺩﺓ ﺍﻟﺼﺒﺎﺡ :ﻴﻭﻤﻴﺔ -ﺴﻴﺎﺴﻴﺔ -ﻋﺎﻤﺔ– . ﺘﺼﺩﺭ ﻋﻥ ﺸﺒﻜﺔ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺭﺍﻗﻲ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 20ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://www.alsabaah.com/paper.php?source=akbar&mlf=interpage&sid=3174 ﻤﻌﻨﺎﻩ ﻀﻴﺎﻉ ﺍﻟﻔﺭﺼﺔ ﻋﻠﻰ ﻓﺭﻨﺴﺎ ﻟﺨﺩﻤﺔ ﻤﺼﺎﻟﺤﻬﺎ ,ﻭﺍﻟﺴﻤﺎﺡ ﺒﺘﻘﻭﻴﺔ ﺴﻠﻁﺎﻥ ﺍﻟﻬﺎﺒـﺴﺒﻭﺭﺝ ﻓـﻲ ﺃﻟﻤﺎﻨﻴﺎ ﻭﺫﻟﻙ ﻤﺎ ﻜﺎﻨﺕ ﺘﺨﺸﺎﻩ ﻭﺘﺄﺒﺎﻩ ﻓﺭﻨﺴﺎ . ﺃﻤﺎ ﻓﻜﻴﻑ ﻜﺎﻥ ﻫﻨﺎﻙ ﺃﻤل ﻓﻲ ﺇﻤﻜﺎﻥ ﺍﻨﻬﺎﺀ ﺍﻟﺤﺭﺏ ﺒﻌﺩ ﻭﺍﻗﻌﺔ ﻨﻭﺭﺩﻟﻨﺠﻥ ﻓـﻲ ﺴـﺒﺘﻤﺒﺭ 1634 ﻓﺘﻔﺴﻴﺭ ﺫﻟﻙ ﺃﻥ ﺒﻌﺩ ﺍﻻﻤﺭﺍﺀ ﻤﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻭﻓﻲ ﻤﻘﺩﻤﺘﻬﻡ ﺠﻭﻥ ﺠﻭﺭﺝ ﻨﺎﺨﺏ ﺴﻜـﺴﻭﻨﻴﺎ ﻜـﺎﻨﻭﺍ ﻴﺨﺸﻭﻥ ﻤﻥ ﺘﻐﻠﺏ ﻓﺭﻨﺴﺎ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺒﺴﺒﺏ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺘﺤﻭل ﺴﺭﻴﻌ ﹰﺎ ﻤﻥ )(378 ﺤﺭﺏ ﺘﻬﺘﻡ ﺒﻤﺴﺄﻟﺔ ﺍﻟﻤﺫﻫﺏ ﻭﺍﻟﻌﻘﺩﻴﺔ ﺍﻟﻰ ﺤﺭﺏ ﺃﻭﺭﻭﺒﻴﺔ ﺘﻬﺘﻡ ﺒﺎﻟﻤﺴﺎﺌل ﻭﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺴﻴﺎﺴﻴﺔ . ﻟﺫﻟﻙ ﻜﺎﻥ ﻤﻥ ﻨﺘﺎﺌﺞ ﻫﺯﻴﻤﺔ ﻨﻭﺭﺩﻟﻨﺠﻥ ﺃﻥ ﺒﺎﺩﺭ ﺠﻭﻥ ﺠﻭﺭﺝ ﻨﺎﺨﺏ ﺴﻜـﺴﻭﻨﻴﺎ ﺍﻟـﻰ ﺍﺴـﺘﺌﻨﺎﻑ ﺍﻟﻤﻔﺎﻭﻀﺎﺕ ﻤﻊ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺍﻟﺜﺎﻨﻲ , )(379 ﻭﻓﻲ ﻴﻭﻨﻴﻭ 1635ﺘﻭﺼل ﺍﻟﻔﺭﻴﻘﺎﻥ ﺍﻟﻰ ﻋﻘـﺩ ﻟﺼﻠﺢ ﻓﻲ ﺒﺭﺍﻍ ,ﻭﺒﻤﻘﺘﻀﻰ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺃﻋﻴﺩ ﺍﻟﻨﻅﺭ ﻓﻲ ﻤﺭﺴﻭﻡ ﺍﺴﺘﺭﺠﺎﻉ ﺍﻤﻼﻙ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟـﺫﻱ ﻜﺎﻥ ﻗﺩ ﺼﺩ ﻓﻲ ﻋﺎﻡ 1629ﻓﺘﻡ ﻓﺘﻡ ﺍﻻﺘﻔﺎﻕ ﻓﻲ ﺼﻠﺢ ﺒﺭﺍﺝ ﻋﻠﻰ ﺘﺤﻴـﺩ ﻋـﺎﻡ 1627ﺘﺎﺭﻴﺨـﹰﺎ ﻻ ﻤﻥ ﺴﻨﺔ 1652ﺍﻟﺘﻲ ﻜﺎﻨـﺕ ﻗـﺩ ﻷﺴﺘﺭﺠﺎﻉ ﺃﻤﻼﻙ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺘﻲ ﺃﺨﺫﺕ ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﻌﺎﻡ ﻭﺫﻟﻙ ﺒﺩ ﹰ ﺘﺤﺩﺩﺕ ﺘﺎﺭﻴﺨﹰﺎ ﻟﺫﻟﻙ ﻓﻲ ﻤﺭﺴﻭﻡ ﺍﻻﺴﺘﺭﺠﺎﻉ ﺍﻟﺫﻱ ﺼﺩﺭ ﻓﻲ ﻤﺎﺭﺱ 1628ﻭﺒﻨﺎﺀﹰﺍ ﻋﻠﻰ ﺫﻟﻙ ﻓﺈﻥ ﻼ ﺴﻭﻡ 12ﻨﻭﻓﻤﺒﺭ 1627ﻓﻲ ﺤﻭﺯﺓ ﺃﺼﺤﺎﺒﻬﺎ ﺴـﻭﺍﺀ ﻜـﺎﻥ ﺍﻻﺭﺍﻀﻲ ﻭﺍﻻﻤﻼﻙ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻓﻌ ﹰ ﻫﺅﻻﺀ ﻗﺩ ﺍﺴﺘﻭﻟﻭﺍ ﻋﻠﻴﻬﺎ ﻗﺒل ﺼﻠﺢ ﺃﻭﺠﺯﺒﺭﺝ ﻓﻲ 1555ﺃﻡ ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ,ﺘﺒﻘﻰ ﻓـﻲ ﺤـﻭﺯﺓ ﺃﺼﺤﺎﺒﻬﺎ ﻭﺘﺴﺘﻤﺭ ﻓﻲ ﺤﻭﺯﺘﻬﻡ ﻟﻤﺩﺓ 50ﻋﺎﻤ ﹰﺎ ﺃﻭ ﺃﻨﻬﺎ ﺘﻌﺎﺩ ﻷﺼﺤﺎﺒﻬﺎ ﺍﺫﺍ ﻜﺎﻨﺕ ﻗﺩ ﺃﺨـﺫﺕ ﻤـﻨﻬﻡ ﺘﻁﺒﻴﻘ ﹰﺎ ﻟﻠﻤﺭﺴﻭﻡ ﺍﻟﺴﺎﺒﻕ ﺃﻱ ﻟﻠﻤﺭﺴﻭﻡ ﺍﻟﺫﻱ ﺼﺩﺭ ﻓﻲ 6ﻤـﺎﺭﺱ 1629ﻭﻋﻠـﻰ ﺍﻥ ﺘﺒﻘـﻰ ﻓـﻲ ﺤﻭﺯﺘﻬﻡ ﻟﻨﻔﺱ ﺍﻟﻤﺩﺓ ﺍﻟﻤﻨﺼﻭﺹ ﻋﻠﻴﻬﺎ ﻭﻓﻲ ﺒﺤﺭ ﻫﺫﻩ ﺍﻟﻤﺩﺓ ﻴﺠﺭﻱ ﺍﺘﻔﺎﻕ ﺒﺸﺄﻥ ﻫـﺫﻩ ﺍﻻﺭﺍﻀـﻲ ﻭﺍﻻﻤﻼﻙ ﺒﺎﻟﻁﺭﻴﻕ ﺍﻟﻭﺩﻱ ,ﻭﻤﻌﻨﻰ ﺫﻟﻙ ﺃﻥ ﺼﻠﺢ ﺒﺭﺍﺝ ﺠﻌل ﺘﻨﻔﻴﺫ ﻤﺭﺴﻭﻡ 1629ﻴﺘﺄﺠل ﻓﻌـﻼ 50ﺴﻨﺔ ﻭﻓﻲ ﺫﻟﻙ ﺘﺭﻀﻴﺔ ﻟﻠﺒﺭﻭﺘﺴﺘﻨﺕ . 378 .ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﻭﺒﺎ ﻻ ﺘﺩﻴﻥ ﺒﺘﻁﻭﺭﻫﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ" ،ﺸﺒﻜﺔ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺭﺒﻴﺔ- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 26ﺃﺒﺭﻴل 2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ http://www.moheet.com/show_news.aspx(: . 379ﺍﻟﻘﺱ ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ،ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﺤﻴﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ :ﺒﺤﺙ ﺘﺎﺭﻴﺨﻲ ﻋﻘﺎﺌﺩﻱ ﻻﻫﻭﺍﺘﻲ -.ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ :ﺍﻟﻘﺎﻫﺭﺓ. –ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﻤﻭﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻷﻭل ﻭﺍﻟﻭﺤﻴﺩ ﻋﻥ ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ: ( http://www.lutherinarabic.org ﻭﻋﻠﻰ ﺍﻴﺔ ﺤﺎل ,ﻓﻘﺩ ﺍﻋﺘﺭﻑ ﻏﺎﻟﺒﻴﺔ ﺍﻻﻤﺭﺍﺀ ﺒﺼﻠﺢ ﺒﺭﺍﺝ ﻷﻨﻪ ﻜﺎﻥ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺘـﺴﻭﻴﺔ ﻁﻴﺒـﺔ ﻭﺤﻜﻤﻴﺔ ﺒﻘﺩﺭ ﻤﺎ ﺴﻤﺤﺕ ﺒﻪ ﺍﻟﻅﺭﻭﻑ ﺤﻴﻥ ﺫﻟﻙ ,ﻓﻘﺩ ﺤﺼل ﺍﻟﻤﻭﻗﻌﻭﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻋﻠﻰ ﻀـﻤﺎﻥ ﺤﺭﻴﺘﻬﻡ ﻭﻋﻠﻰ ﺍﺴﺘﺒﻘﺎﺀ ﺍﻻﺭﺍﻀﻲ ﻭﺍﻻﻴﺭﺍﺩﺍﺕ ﺍﻟﺘﻲ ﻜﺎﻨﻭﺍ ﻗﺩ ﺃﺨﺫﻭﺍ ﻤﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻤﺩﺓ 50 ﻋﺎﻤﺎ).(380 ﻭﻤﻤﺎ ﻴﺠﺏ ﻤﻼﺤﻅﺘﻪ ﺍﻥ ﺼﻠﺢ ﺒﺭﺍﺝ ﻟﻡ ﻴﺸﻤل ﺍﻟﻜﻠﻔﻨﻴﻴﻥ ﻭﻤﻊ ﺫﻟﻙ ﻓﺈﻥ ﻗﺒﻭل ﻗﺒﻭل ﺃﻜﺜﺭ ﺍﻻﻤﺭﺍﺀ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻟﻬﺫﺍ ﺍﻟﺼﻠﺢ ﻜﺎﻥ ﻜﺎﻓﻴﺎ ﻷﻥ ﻴﻜﻔل ﻋﻭﺩﺓ ﺍﻟﺴﻼﻡ ﺍﻟﻰ ﺍﻟﻤﺎﻨﻴﺎ 1630ﻟـﻭ ﺍﻥ ﺍﻟﻤـﺼﺎﻟﺢ ﺍﻻﺠﻨﺒﻴﺔ ﻟﻡ ﺘﺘﺩﺨل ﻋﻠﻰ ﻴﺩ ﻓﺭﻨﺴﺎ ﻟﺘﺤﺭﻴﻙ ﺍﻟﺤﺭﺏ ﺜﺎﻨﻴﺔ ,ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺍﺼﺒﺤﺕ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﺍﻻﺨﻴﺭ ﺤﺭﺒﺎ ﺴﻴﺎﺴﻴﺔ ﺒﺤﺘﺔ ﺃﺴﺎﺴﻬﺎ ﺍﻟﻨﻀﺎل ﺒﻴﻥ ﺃﺴـﺭﺓ ﺍﻟﻬﺎﺒـﺴﺒﻭﺭﺝ ﻭﺍﻟﺒﺭﺒـﻭﻥ ﻟﻠﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺃﻭﺭﻭﺒﺎ )(381 . ﻭﻜﺎﻥ ﻫﻨﺎﻙ ﻤﻴﺩﺍﻨﺎﻥ ﻟﻠﺤﺭﺏ ﺃﺤﺩﻫﻤﺎ ﺘﺸﻐﻠﻪ ﺍﻟﺤﺭ ﻤﻥ ﺠﺎﻨﺏ ﻓﺭﻨﺴﺎ ﺍﻟﺘﻲ ﺘﻘﺩﻤﺕ ﺒﻨﺸﺎﻁ ﻓﻲ ﺩﺍﺨل ﺃﻟﻤﺎﻨﻴﺎ ,ﻭﺍﻵﺨﺭ ﺘﺸﻐﻠﻪ ﺍﻟﺤﺭﺏ ﻤﻥ ﺩﺍﺨل ﺍﻟﺴﻭﻴﺩ ﺍﻟﺘﻲ ﺘﻘﺩﻤﺕ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﺒﻠﻁﻴﻕ ﺍﻟﻰ ﻗﻠﺏ ﺃﻟﻤﺎﻨﻴـﺎ ﻭﺒﺫل ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻗﺼﺎﺭﻯ ﺠﻬﺩﻩ ﻟﻭﻗﻑ ﻫﺫﺍ ﺍﻟﺯﺤﻑ ﺍﻟﻤﺯﺩﻭﺝ ,ﺃﻤﺎ ﺍﻟﺸﻌﺏ ﺍﻻﻟﻤﺎﻨﻲ ﻨﻔﺴﻪ ﻓﻘﺩ ﻜﺎﻥ ﻤﻭﻗﻔﻪ ﻤﻥ ﻫﺫﺍ ﺍﻟﻨﻀﺎل ﻤﻭﻗﻑ ﺍﻟﻤﺘﻔﺭﺝ ﻷﻨﻪ ﻜﺎﻥ ﻗﺩ ﺃﻨﻬﻜﻪ ﺍﻟﺘﻌﺏ ﻭﺼﺎﺭ ﻻ ﻴﺭﻏﺏ ﺴﻭﻯ ﻓﻲ ﻨﻬﺎﻴﺔ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺒﺄﻴﺔ ﺼﻭﺭﺓ ﻤﻥ ﺍﻟﺼﻭﺭ ﻭﻟﻤﺼﻠﺤﺔ ﺃﻱ ﻤﻥ ﺍﻟﻁﺭﻓﻴﻥ ﺍﻟﻤﺘﻨﺎﺯﻋﻴﻥ).(382 ﻭﻗﺩ ﺃﻨﺘﺼﺭ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﻭﻥ ﻓﻲ ﻋﺎﻡ 1636ﻭﺃﺠﺒﺭﻭﺍ ﺍﻟﺴﻭﻴﺩﻴﻴﻥ ﻋﻠﻰ ﺍﻻﻨﺴﺤﺎﺏ ﻭﺍﻻﺭﺘﺩﺍﺩ ﺍﻟﻰ ﺍﻟﺴﻭﻴﺩ ,ﻜﻤﺎ ﺩﻓﻌﻭﺍ ﺍﻟﻔﺭﻨﺴﻴﻴﻥ ﺃﻤﺎﻤﻬﻡ ﺤﺘﻰ ﺼﺎﺭﻭﺍ ﻴﻬﺩﺩﻭﻥ ﺒﺎﺭﻴﺱ ﺫﺍﺘﻬـﺎ .ﻭﻟﻜـﻥ ﺍﻤـﺩ ﻫـﺫﻩ ﺍﻻﻨﺘﺼﺎﺭﺍﺕ ﻜﺎﻥ ﻗﺼﻴﺭ ,ﻓﻠﻡ ﻴﻠﺒﺙ ﺃﻥ ﺘﻤﻜﻥ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﻤﻥ ﺍﺠﻼﺀ ﺍﻋﺩﺍﺌﻬﻡ ﻋﻥ ﺒﻼﺩﻫﻡ ,ﻭﺍﺴﺘﻁﺎﻉ . 380ﻤﻨﺼﻭﺭ ﺍﻟﺠﻤﺭﻜﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ ﻤﻘﺩﻤﺎﺕ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻷﻭﺭﺒﻲ"– .ﻤﺠﻠﺔ ﺩﻴﻭﺍﻥ ﺍﻟﻌﺭﺏ -.ﻤﻨﺸﻭﺭ ﺒﺘﺎﺭﻴﺦ 19ﻴﻭﻨﻴﻭ 2006ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ (http://www.diwanalarab.com/spip?article4823: 1 . " Thirty Years War –Swedish- French intervention " , available in 20 January 2009 at : (http://www.experiencefestival.com/a/Thirty-Years-War/id/385103) . 382 .ﺃﻴﻤﻥ ﺃﺒﻭ ﺍﻟﺭﻭﺱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺍﻟﻘﺼﺹ ﺍﻟﻤﺜﻴﺭﺓ ﻻﻜﺘﺸﺎﻑ ﺍﻟﻘﺎﺭﺍﺕ ﻭﺍﻷﺭﺍﻀﻲ ﺍﻟﻤﺠﻬﻭﻟﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻁﻼﺌﻊ، 112) .2003ﺼﻔﺤﺔ( ﺍﻟﺴﻭﻴﺩﻴﻭﻥ ﺒﻘﻴﺎﺩﺓ ﺒﺎﻨﺭ Banerﺃﻥ ﻴﺤﺭﺯﻭﺍ ﺍﻨﺘﺼﺎﺭﹰﺍ ﺤﺎﺴﻤﹰﺎ ﻓﻲ ﻭﺍﻗﻌﺔ ﻭﺘﺴﺘﻭﻙ Wittstockﻓـﻲ ﺍﻜﺘﻭﺒﺭ 1636ﻭﻨﺘﻴﺠﺔ ﻟﻬﺫﺍ ﺍﻻﻨﺘﺼﺎﺭ ﺴﻘﻁﺕ ﻓﻲ ﻗﺒﻀﺔ ﺍﻟـﺴﻭﻴﺩ ﻜـل ﻤـﻥ ﺒﺭﺍﻨـﺩﺒﺭﺝ , )(383 ﻭﺒﻭﻤﻴﺭﺍﻨﻴﺎ ,ﻭﺴﻜﺴﻭﻨﻴﺎ ,ﻭﺜﻭﺭﻴﻨﻴﺠﺎ ,ﻭﺠﺯﺀ ﻤﻥ ﻓﺭﻨﻜﻭﻨﻴﺎ .ﻭﻜﺎﻥ ﻟﻭﻓﺎﺓ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻓﺭﺩﻴﻨﺎﻨـﺩ ﺍﻟﺜﺎﻨﻲ ﻓﻲ ﺒﺩﺍﻴﺔ 1637ﻭﺘﻭﻟﻲ ﻓﺭﺩﻴﻨﺎﻨﺩ ﺍﻟﺜﺎﻟﺙ – ﻭﻜﺎﻥ ﺃﻗل ﻤﻨﻪ ﻜﻔﺎﺀﺓ – ﺃﺜﺭﻩ ﻓﻲ ﺍﻀﻌﺎﻑ ﻤﻭﻗﻑ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﻴﻥ . ﻭﺍﺴﺘﻤﺭﺕ ﺍﻟﺤﺭﺏ ﻓﻲ ﺼﺎﻟﺢ ﻓﺭﻨﺴﺎ ﻭﺍﻟﺴﻭﻴﺩ ﻓﺄﺴﺘﻁﺎﻉ ﺍﻟﻔﺭﻨﺴﻴﻭﻥ ﻓﻲ ﺍﻟﻐﺭﺏ ﺃﻻﺴﺘﻴﻼﺀ ﻋﻠـﻰ ﺍﻻﻟﺯﺍﺱ ﻓﻲ 1639ﻭﺤﺎﻭل ﺍﻟﺒﺎﺒﺎ ﻋﺩﺓ ﻤﺭﺍﺕ ﺃﻥ ﻴﻌﻘﺩ ﺼﻠﺤﹰﺎ ﻴﻨﻬﻲ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﺩﻭﻥ ﺠﺩﻭﻯ ,ﺃﻤﺎ ﺍﻟﺴﻭﻴﺩﻴﻭﻥ ﻓﻘﺩ ﺘﻘﺩﻤﻭﺍ ﻋﺎﻡ 1641ﺤﺘﻰ ﺒﺎﺘﻭﺍ ﻴﻬﺩﺩﻭﻥ ﻓﻴﻨﺎ ﺫﺍﺘﻬﺎ .ﻭﻓـﻲ ﻋـﺎﻡ 1646ﺍﻨـﻀﻤﺕ ﺍﻟﻘﻭﺍﺕ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺍﻟﻰ ﺍﻟﻘﻭﺍﺕ ﺍﻟﺴﻭﻴﺩﻴﺔ ﻭﻓﻲ ﻤﻌﺭﻜﺔ ﺯﻭﺴﻤﺎﺭ ﺸﺎﻭﺴﻥ Zusmarshauesnﻤـﺎﻴﻭ 1648ﺃﻭﻗﻊ ﺍﻟﻘﺎﺌﺩﺍﻥ ﺍﻟﺴﻭﻴﺩﻱ ﻭﺍﻟﻔﺭﻨﺴﻲ ﺒﺨﺼﻤﻬﺎ ﻤﻜﺴﻴﻠﻴﻤﻴﺎﻥ ﺍﻟﺒﺎﻓﺎﺭﻱ ﻫﺯﻴﻤﺔ ﺴﺎﺤﻘﺔ . ﺼﻠﺢ ﻭﺴﺘﻔﺎﻟﻴﺎ 1648 )(384 ﻭﺒﻌﺩ ﻫﺫﻩ ﺍﻟﻭﺍﻗﻌﺔ ﺍﻻﺨﻴﺭﺓ ,ﺍﻀﻁﺭ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﺍﻟﻰ ﻗﺒﻭل ﺍﻟﺼﻠﺢ ﺒﻌﺩ ﺍﻥ ﺘﺒﻴﻥ ﻋﺠﺯﻩ ﺍﻟﺘﺎﻡ ﻋﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻟﺤﺭﺏ ﻤﻨﻔﺭﺩﹰﺍ ﻭﻗﺩ ﺘﻡ ﺍﻟﺘﻭﻗﻴﻊ ﻋﻠﻰ ﺍﻟﺼﻠﺢ ﻓﻲ ﻤﻭﻨﺴﺘﺭ ﻭﺴﺘﻔﺎﻟﻴﺎ ﻓﻲ 24ﺍﻜﺘـﻭﺒﺭ 1638 ﻭﺒﻌﺩ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺍﻨﺘﻬﺕ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﹰﺎ . ﻭﻴﻌﺘﺒﺭ ﺼﻠﺢ ﻭﻴﺴﺘﻔﺎﻟﻴﺎ ﻓﺎﺌﻘﺔ ﺍﻻﻫﻤﻴﺔ ﻓﻲ ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ﻷﻨﻪ ﻅل ﺍﻻﺴﺎﺱ ﺍﻟﺫﻱ ﺘـﺴﺘﻨﺩ ﻋﻠﻴﻪ ﺍﻟﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ﻓﻲ ﻋﻼﻗﺎﺘﻬﺎ ﺍﻟﺭﺴﻤﻴﺔ ﻤﻨﺫ ﻭﻗﺕ ﺇﺒﺭﺍﻤﻪ 1648ﺍﻟﻰ ﻗﻴﺎﻡ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨـﺴﻴﺔ .ﺘﻭﻓﻴﻕ ﺍﻟﻁﻭﻴل ،ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﻭﺒﻴﺔ :ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﻪ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ، 383 ,1990ﺹ 44 384 .ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻨﻭﺍﺭ ,ﻤﺤﻤﻭﺩ ﺠﻤﺎل ﺍﻟﻴﺩﻥ ,ﺍﻟﺘﺎﺭﻴﺦ ﺍﻻﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ,ﺹ. 157 – 155 ﺠﺎﺩ ﻁﻪ ,ﺘﺎﺭﻴﺦ ﺍﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ,ﺹ. 197 – 195 " Thirty Years War –The Peace of Westphalia" , available in 20 January 2009 at : (http://www.experiencefestival.com/a/Thirty-Years-War/id/385103) . . 1789ﻜﺫﻟﻙ ﺘﺒﺩﻭ ﺃﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﻭﺜﻴﻘﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﻬﺎﻤﺔ – ﺍﻟﺼﻠﺢ– ﻷﻨﻪ ﺘﻨﺎﻭل ﻤﺴﺎﺌل ﻤﺘﻨﻭﻋـﺔ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺩﺍﺨﻠﻴﺔ ﺨﺎﺼﺔ ﺒﺄﻟﻤﺎﻨﻴﺎ ﺍﻡ ﺩﻭﻟﻴﺔ ﺨﺎﺼﺔ ﺒﺎﻟﺩﻭل ﺍﻟﻤﻌﻨﻴﺔ ﺍﻻﺨﺭﻯ )(385 . ﻜﺎﻨﺕ ﺍﻫﻡ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﻬﺎ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﻫﻭ ﻭﻀـﻊ ﻗﺎﻋـﺩﺓ ﺠﺩﻴـﺩﺓ ﻟﻠـﺴﻼﻡ ﺒـﻴﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻭﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻓﻘﺩ ﺍﻋﺘﻤﺩ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﻗﺭﺭﻫﺎ ﺼﻠﺢ ﺒﺴﺎﻭ ﻋﺎﻡ 1952ﻭﺼﻠﺢ ﺃﻭﺠﺯﺒﺭﺝ 1555ﻤﻊ ﻓﺎﺭﻕ ﻫﺎﻡ ﻫﻭ ﺍﻥ ﺼﻠﺢ ﻭﻴﺴﺘﻔﺎﻟﻴﺎ ﺍﻋﺘﺭﻑ ﺭﺴﻤﻴﺎ ﺒﻤـﺫﻫﺏ ﻜﻠﻔـﻥ ﻓـﺸﻤل ﺍﻟﺘﺴﺎﻤﺢ ﺍﻟﺩﻴﻨﻲ ﺃﺘﺒﺎﻉ ﻜﻠﻔﻥ ﻜﻤﺎ ﺸﻤل ﺃﺘﺒﺎﻉ ﻟﻭﺜﺭ ﻤﻥ ﻗﺒل ,ﻭﺍﻟﻭﺍﻗﻊ ﺍﻥ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﻟﻡ ﻴﻤﻨﺢ ﺍﻟﺘﺴﺎﻤﺢ ﻟﻼﻓﺭﺍﺩ ﺒل ﺍﺒﻘﺎﻩ ﻜﻤﺎ ﻜﺎﻥ ﺍﻟﻌﻬﺩ ﺴﺎﺒﻘﹰﺎ ﻤﻘﺼﻭﺭﹰﺍ ﻋﻠﻰ ﺍﻻﻤﺭﺍﺀ).(386 ﺃﻤﺎ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﺴﺘﺭﺠﺎﻉ ﺍﻤﻼﻙ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ,ﻓﻘﺩ ﺍﻋﺘﺒﺭ ﻋﺎﻡ 1642ﺘﺎﺭﻴﺨ ﹰﺎ ﻴﺠـﺭﻱ ﻋﻠﻰ ﺍﺴﺎﺴﻪ ﺍﻟﻔﺼل ﻓﻲ ﺍﻻﻤﻼﻙ ﺍﻟﺘﻲ ﺘﺒﻘﻰ ﻓﻲ ﺤﻭﺯﺓ ﻜل ﻤﻥ ﺍﻟﻜﺎﺜﻭﻟﻴﻙ ﻭﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﻤﻥ ﺍﺴﻘﻔﻴﺎﺕ ﻻ ﻭﺍﺭﺍﻀﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻴﺒﻘﻰ ﻜل ﻓﺭﻴﻕ ﻤﻨﻬﻤﺎ ﻤﺤﺘﻔﻅﹰﺎ ﺒﻤﺎ ﻜﺎﻥ ﻓﻲ ﻴﺩﻩ ﻓﻲ ﺍﻭل ﻴﻨﺎﻴﺭ 1642ﻭﺫﻟﻙ ﺒﺩ ﹰ ﻤﻥ 1552ﻭﻫﻭ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﺫﻱ ﺘﺤﺩﺩ ﻓﻲ ﻤﺭﺴﻭﻡ 1629ﻭﺒﺩﻻ ﻤﻥ ﻋﺎﻡ 1627ﻭﻫﻭ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﺫﻱ ﺠﺎﺀ ﻓﻲ ﺼﻠﺢ ﺒﺭﺍﺝ ﻓﻲ ﻤﺎﻴﻭ 1635ﻭﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻘﺭﺍﺭ ﺃﻨﻪ ﺃﺒﻘﻰ ﻓـﻲ ﻴـﺩ ﺍﻟﻜﺎﺜﻭﻟﻴـﻙ ﺠﻤﻴـﻊ ﺍﻻﺴﻘﻔﻴﺎﺕ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ ﻓﻲ ﺍﻟﺠﻨﻭﺏ ,ﺒﻴﻨﻤﺎ ﺍﺒﻘﻰ ﻓﻲ ﺍﻴﺩﻱ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺕ ﺠﻤﻴﻊ ﺍﻻﺴﻘﻔﻴﺎﺕ ﻭﺍﻻﺭﺍﻀﻲ ﻓﻲ ﺍﻟﺠﻬﺎﺕ ﺍﻟﺸﻤﺎﻟﻴﺔ )(387 . ﺃﻤﺎ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻬﺎﻡ ﺍﻟﺜﺎﻨﻲ ﺍﻟﺫﻱ ﺘﻨﺎﻭﻟﻪ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﻫﻭ ﻤﻭﻀﻭﻉ ﺍﻗﺘﺴﺎﻡ ﺍﻟﻐﻨﺎﺌﻡ ﺒﻴﻥ ﺍﻟﻤﻨﺘﺼﺭﻴﻥ ﻓﻘﺩ ﺤﺼﻠﺕ ﺍﻟﺴﻭﻴﺩ ﻋﻠﻰ ﻋﺩﺓ ﺍﺴﻘﻔﻴﺎﺕ ﻓﻲ ﺍﻟﺸﻤﺎل ,ﺜﻡ ﺤﺼﻠﺕ ﻋﻠﻰ ﺍﻟﺠﺯﺀ ﺍﻻﻜﺒﺭ ﻤﻥ ﺒﻭﻤﻴﺭﺍﻨﻴﺎ ﺍﻟﻐﺭﺒﻴﺔ ﻭﺒﻔﻀل ﻫﺫﻩ ﺍﻻﻤﻼﻙ ﺍﻟﺠﺩﻴﺩﺓ ﺼﺎﺭﺕ ﻟﻠﺴﻭﻴﺩ ﺭﻗﺎﺒﺔ ﻓﻌﺎﻟﺔ ﻋﻠﻰ ﻤﺼﺎﺏ ﺍﻻﻨﻬﺎﺭ ﺍﻷﻟﻤﺎﻨﻴـﺔ . 385ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ- ،ﺍﻟﻘﺎﻫﺭﺓ1986 ،ﺹ 54, . 386ﻤﺤﻤﺩ ﻤﺨﺯﻭﻡ ،ﻤﺩﺨل ﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ )ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ (– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻨﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ .1983 ،ﺹ 360 387 .ﻴﺴﺭﻱ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﻟﺠﻭﻫﺭﻱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺩﺭﺍﺴﺔ ﻟﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻟﺘﻁﻭﺭ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺠﻐﺭﺍﻓﻲ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ,1965 ،ﺹ 21 ﻭﻫﻲ ﺍﻻﻭﺩﺭ Oderﻭﺇﻟﺏ Elbeﻭﻭﺯﺭ Wesserﻭﺒﺫﻟﻙ ﺍﺤﺭﺯﺕ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﺘﻲ ﻜـﺎﻥ ﻴﺭﻴـﺩﻫﺎ ﺠﻭﺴﺘﺎﻑ ﺃﺩﻭﻟﻑ ﻋﻠﻰ ﺒﺤﺭ ﺍﻟﺒﻠﻁﻴﻕ .ﺃﻤﺎ ﻓﺭﻨﺴﺎ ﻓﻘﺩ ﺍﺴﺘﻭﻟﺕ ﻋﻠﻰ ﺍﺭﺍﻀﻲ ﺍﻻﻟﺯﺍﺱ ﺍﻟﻨﻤﺴﺎﻭﻴﺔ ﻭﻤﻌﻬﺎ ﺒﺭﻴﺴﺎﻙ Breisackﻭﺒﻌﺽ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻷﺨﺭﻯ ﺍﻷﻗل ﺃﻫﻤﻴﺔ ﺍﻟﺘﻲ ﻅﻠﺕ ﻓﻲ ﺤﻭﺯﺓ ﺍﻷﻤﺭﺍﺀ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﺘﺎﺒﻌﻴﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ).(388 ﺃﻤﺎ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻬﺎﻡ ﺍﻟﺜﺎﻟﺙ ﺍﻟﺫﻱ ﺤﻭﺍﺀ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺍﻟﻔﺭﻴﺩ ﻓﻜﺎﻥ ﻴﻤﺱ ﺍﻷﻭﻀﺎﻉ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺫﺍﺘﻬﺎ، ﻓﻘﺩ ﻨﺎل ﺍﻷﻤﺭﺍﺀ ﺍﻷﻟﻤﺎﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺘﺄﻜﻴﺩﺍﺕ ﺒﺤﻘﻭﻗﻬﻡ ﻓﻲ ﺍﻟﺴﻴﺎﺩﺓ ﻓﺼﺎﺭ ﻟﻬﻡ ﺍﻟﺤﻕ ﻓﻲ ﻋﻘﺩ ﺍﻟﻤﺤﺎﻟﻔﺎﺕ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ،ﺃﻭ ﻤﻊ ﺍﻟﺩﻭل ﺍﻷﺠﻨﺒﻴﺔ ﻓﺄﺼﺒﺤﺕ ﺍﻹﻤﺎﺭﺍﺕ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻓﻲ ﺤﻜﻡ )(389 ﻼ. ﺍﻟﻤﺴﺘﻘﻠﺔ ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺘﺭﺘﺏ ﻋﻠﻴﻪ ﺃﻥ ﺼﺎﺭ ﺘﻔﻜﻙ ﺃﻭﺼﺎل ﺃﻟﻤﺎﻨﻴﺎ ﻜﺎﻤ ﹰ ﻭﻗﺩ ﻨﺎل ﻨﺎﺨﺏ ﺒﺭﻨﺩﺒﺭﺝ ﺘﻌﻭﻴﻀﹰﺎ ﻋﻥ ﺒﻭﻤﻴﺭﺍﻨﻴﺎ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺘﻲ ﺃﺨﺫﺘﻬﺎ ﺍﻟﺴﻭﻴﺩ ،ﻓﺄﻋﻁﻰ ﺃﺴﺘﻘﻔﻴﺎﺕ ﻤﺠﺩﺒﺭﺝ ﻭﻫﺎﻟﺭﺸﺘﺎﺩ Halherstadﻭﻤﻴﻨﻭﻥ MinoenﻭﻜﺎﻤﻴﻥCamin ﺜﻡ ﺘﺩﻋﻤﺕ ﺤﻘﻭﻗﻪ ﺍﻟﻭﺭﺍﺜﻴﺔ ﻋﻠﻰ ﺒﻭﺯﻤﻴﺭﺍﻨﻴﺎ ﺍﻟﺸﺭﻗﻴﺔ ﻭﺃﻋﻴﺩﺕ ﻟﻪ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺩﻭﻗﻴﺎﺕ ﻜﻠﻴﻑ ﻭﺭﺍﻓﻨﺯﺒﺭﺝ Ravenzbergﻭﺒﺫﻟﻙ ﺃﺼﺒﺢ ﻨﺎﺨﺏ ﺒﺭﺍﻨﺩﺒﺭﺝ ﺃﻋﻅﻡ ﺍﻷﻤﺭﺍﺀ ﺍﻷﻟﻤﺎﻥ ﻗﺎﻁﺒﺔ ﻭﻴﻠﻲ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻓﻘﻁ ﻓﻲ ﺍﻷﻫﻤﻴﺔ ،ﻜﻤﺎ ﺃﻥ ﻫﺫﺍ ﺍﻟﺘﻭﺴﻊ ﺍﻟﺠﺩﻴﺩ ﺃﻋﻁﻰ ﺒﺭﺍﻨﺩﻨﺒﺭﺝ ﺍﻟﻔﺭﺼﺔ ﻟﺘﻨﻤﻭ ﺒﺎﻁﺭﺍﺩ ﺤﺘﻰ ﺘﺼل ﻟﻤﺭﺘﺒﺔ ﺍﻟﻤﻤﻠﻜﺔ )ﻤﻤﻠﻜﺔ ﺒﺭﻭﺴﻴﺎ( ﺜﻡ ﺘﺴﺘﻁﻴﻊ ﻤﻨﺎﻓﺴﺔﺓ ﺍﻟﻨﻤﺴﺎ ﻭﺍﻟﺘﻐﻠﺏ ﻋﻠﻴﻬﺎ ،ﺜﻡ ﻴﻤﻜﻨﻬﺎ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﺇﺤﻴﺎﺀ ﺫﻟﻙ ﺍﻹﺘﺤﺎﺩ ﺍﻷﻟﻤﺎﻨﻲ ﺍﻟﺫﻱ ﻋﻤل ﺼﻠﺢ ﻭﻴﺴﺘﻔﺎﻟﻴﺎ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻪ ﻭﺒﻌﺜﻪ ﻤﻥ ﺠﺩﻴﺩ ﻓﻲ )(390 ﺃﻟﻤﺎﻨﻴﺎ. ﻭﻗﺩ ﺍﺤﺘﻔﻅ ﻤﻜﺴﻴﻤﻴﻠﻴﺎﻥ ﺩﻭﻕ ﺒﺎﻓﺎﺭﻴﺎ ﺍﻟﺒﻼﺘﻴﻨﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻭﺒﻠﻘﺏ ﺍﻟﻨﺎﺨﺏ ﻓﻲ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ،ﻭﺃﻤﺎ ﺍﻟﺒﻼﺘﻴﻨﺎﺕ ﺍﻟﺴﻔﻠﻰ ﻓﻘﺩ ﺃﻋﻴﺩﺕ ﺇﻟﻰ ﺸﺎﺭل ﻟﻭﻴﺱ ﺍﺒﻥ ﻓﺭﺩﺭﻴﻙ ﺍﻟﺨﺎﻤﺱ ﻭﺃﻋﻁﻰ ﺃﻴﻀﹰﺎ ﻟﻘﺏ ﻨﺎﺨﺏ ﻓﻲ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ. . 388ﻨﺒﻴل ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺇﻨﺠﻠﺘﺭﺍ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ- ،ﺩﻤﻴﺎﻁ :ﻜﻠﻴﺔ ﺁﺩﺍﺏ ﺩﻤﻴﺎﻁ) ،ﻤﻨﺸﻭﺭﺓ ﺒﺎﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺤﺭﺓ: ﻭﻴﻜﻴﺒﻴﺩﻴﺎ http://ar.wikipedia . 389ﻫﺭﺒﺭﺕ ﺍ.ل .ﻓﻴﺸﺭ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﻌﺭﻴﺏ ﻨﺠﻴﺏ ﻫﺎﺸﻡ ،ﻭﺩﻴﻊ ﺍﻟﻀﺒﻊ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ 1956 ، . 390ﺨﺎﻟﺩ ﺃﺒﻭ ﺒﻜﺭ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻜﺘﺸﺎﻑ ﺃﻤﺭﻴﻜﺎ ..ﻤﺭﺍﺤل ﻭﺭﺠﺎل ﻭﺁﺜﺎﺭ" .ﺇﺴﻼﻡ ﺃﻭﻥ ﻻﻴﻥ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 20ﺃﺒﺭﻴل 2009 ﻋﻠﻰ ﺍﻟﺭﺍ http://www.islamonline.net/Arabic/history/1422/03/article07.SHTM ﺍﻟﻭﺍﻗﻊ ﺃﻥ؛ ﺃﻟﻤﺎﻨﻴﺎ ﺨﺭﺠﺕ ﻤﻥ ﻫﺫﻩ ﺍﻟﺤﺭﻭﺏ ﻤﻔﻜﻜﺔ ﺍﻷﻭﺼﺎل ﻤﻀﻌﻀﻌﺔ ﺍﻟﻘﻭﻯ ،ﺒل ﺇﻥ ﺼﻠﺢ ﻭﺴﺘﻔﺎﻟﻴﺎ ﺃﻜﺩ ﺍﻟﻜﻴﺎﻥ ﺍﻟﻤﺴﺘﻘل ﻟﺜﻼﺜﻤﺎﺌﺔ ﻭﺨﻤﺴﻴﻥ ﻭﻻﻴﺔ ) (350ﺃﻟﻤﺎﻨﻴﺔ ﻟﻜل ﻤﻨﻬﺎ ﺍﻟﺤﻕ ﻓﻲ ﺍﻨﺘﻬﺎﺝ ﺴﻴﺎﺴﺔ ﺨﺎﺭﺠﻴﺔ ﺨﺎﺼﺔ .ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻤﺎ ﺴﺒﻕ ،ﻓﻘﺩ ﺍﻋﺘﺭﻑ ﻭﺴﺘﻔﺎﻟﻴﺎ ﺒﺎﻨﻔﺼﺎل ﺴﻭﻴﺴﺭﺍ ﻋﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻜﺫﻟﻙ ﺍﻨﻬﻲ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺭﺴﻤﻴﹰﺎ ﺍﻟﺤﺭﻭﺏ ﺍﻟﻁﻭﻴﻠﺔ ﺒﻴﻥ ﺃﺴﺒﺎﻨﻴﺎ ﻭﺍﻷﺭﺍﻀﻲ ﺍﻟﻤﻨﺨﻔﻅﺔ )(391 ﺍﻟﻬﻭﻟﻨﺩﻴﺔ ﻭﺍﻋﺘﺭﺍﻑ ﺒﺎﺴﺘﻘﻼل ﻫﻭﻟﻨﺩﺍ ﻨﻬﺎﺌﻴ ﹰﺎ. ﻭﺘﺒﺩﻭ ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺃﻨﻪ ﻴﺸﻜل ﺒﺩﺍﻴﺔ ﻋﻬﺩ ﺠﺩﻴﺩ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ ،ﻓﻘﺩ ﺃﻗﺭ ﻫﺫﺍ ﺍﻟﺼﻠﺢ ﺒﻌﺩ ﻓﺘﺭﺓ ﺍﻟﺤﺭﺏ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻁﻭﻴﻠﺔ ﻤﺒﺎﺩﺉ ﻤﻥ ﺸﺄﻨﻬﺎ ﻨﺠﺎﺓ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ )(392 ﻨﻬﺎﺌﻴﹰﺎ ﻤﻥ ﺍﻷﺨﻁﺎﺭ ﺍﻟﺘﻲ ﺃﺤﺎﻗﺕ ﺒﻬﺎ ،ﻭﻤﻊ ﺃﻥ ﺼﻠﺢ ﻭﺴﺘﻔﺎﻟﻴﺎ ﻟﻡ ﻴﻨﺢ ﺍﻟﺘﺴﺎﻤﺢ ﺍﻟﺩﻴﻨﻲ ﻟﻸﻓﺭﺍﺩ ﻓﻘﺩ ﺍﺨﺘﻔﻰ ﺍﻻﻀﻁﻬﺎﺩ ﺍﻟﺩﻴﻨﻲ ﻤﻨﺫ ﻫﺫﺍ ﺍﻟﺤﻴﻥ ﻭﺼﺎﺭ ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻟﺸﺎﺫﺓ .ﻭﻓﻲ ﺍﻟﻤﺎﺌﺔ ﻭﺨﻤﺴﻴﻥ ﺴﻨﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺘﻐﻠﻐل ﻤﺒﺩﺃ ﺍﻟﺘﺴﺎﻤﺢ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻷﻭﺭﺒﻴﺔ ﻟﺩﺭﺠﺔ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﺍﻋﺘﺭﻓﺕ ﺒﻬﺎ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻗﺎﻁﺒﺔ. ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ؛ ﺃﻨﻪ ﻓﻲ ﺍﻟﻨﺼﻑ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ ﻋﺎﺩ ﺍﻟﺘﻭﺍﺯﻥ ﺒﻴﻥ ﺍﻷﺴﻌﺎﺭ ﻭﺍﻷﺠﻭﺭ ﻭﺍﺨﺘﻔﺕ ﺃﻜﺒﺭ ﻋﻭﺍﻤل ﺍﻻﻀﻁﺭﺍﺏ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺩﻴﻨﻲ ،ﻭﺨﺭﺠﺕ ﺍﻟﺤﻜﻭﻤﺎﺕ ﻤﻥ ﻫﺫﻩ ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﻭﻫﻲ ﺃﻗﻭﻯ ﻤﻤﺎ ﻜﺎﻨﺕ ﻋﻠﻴﻪ ﺒﻔﻀل ﺯﻴﺎﺩﺓ ﻤﻭﺍﺭﺩﻫﺎ ﺜﻡ ﺯﻭﺍل ﺍﻻﻨﻘﺴﺎﻤﺎﺕ ﺍﻟﺩﺍﺨﻠﻴﺔ. ﻭﻫﻜﺫﺍ ﻜﺎﻥ ﻓﻲ ﺇﻤﻜﺎﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻨﻔﺴﻬﺎ ﺩﻭﻥ ﻤﺴﺎﻋﺩﺓ ﺍﻟﻜﻨﻴﺴﺔ ،ﺒل ﻭﻜﺎﻥ ﻓﻲ ﺇﻤﻜﺎﻨﻬﺎ ﺃﻥ ﺘﺒﺫل ﺠﻬﻭﺩﻫﺎ ﻟﻠﺤﺩ ﻤﻥ ﺴﻴﻁﺭﺓ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺩﺍﺨل ﺤﺩﻭﺩﻫﺎ ،ﺤﻘﻴﻘﺔ ﺒﻘﻰ ﺍﺤﺘﺭﺍﻡ ﺍﻟﻌﻘﻴﺩﺓ ﺫﺍﺘﻬﺎ ﻟﺩﺭﺠﺔ ﻼ ﺍﺴﺘﻁﺎﻉ ﺃﻥ ﻴﺘﺫﺭﻉ ﺒﻭﻻﺌﻪ ﻭﺍﺤﺘﺭﺍﻤﻪ ﻟﻠﻌﻘﻴﺩﺓ ﻓﻴﻀﻁﻬﺩ ﺍﻟﻬﻭﺠﻭﻨﻭﺕ ﻓﻲ ﺃﻥ ﻟﻭﻴﺱ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ﻤﺜ ﹰ . 391ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻤﻌﺭﺽ ﻹﺤﻴﺎﺀ ﺫﻜﺭﻯ ﺨﺭﻭﺝ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﻏﺭﻨﺎﻁﺔ "– .ﺼﺤﻴﻔﺔ "ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ" .ﺍﻟﻌﺩﺩ ،11040 ﺍﻷﺭﺒﻌﺎﺀ 23ﺼﻔﺭ 1430ﻫـ 18ﻓﺒﺭﺍﻴﺭ .2009 392 .ﻋﻤﺎﺩ ﺍﻟﺒﺤﺭﺍﻨﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ "ﻓﺘﺢ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﺍﻟﻔﺎﺘﺢ – ."1453ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ ،ﻤﺎﺭﺱ )www.historicalkan.co.nr( .2009 ﻓﺭﻨﺴﺎ .ﻭﻟﻜﻥ ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻜﺎﻥ ﻓﻲ ﻤﻘﺩﻭﺭﻫﺎ ﺍﻨﺘﻬﺎﺝ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺘﻲ ﺘﺭﻴﺩ ﺍﻟﺴﻴﺭ ﻋﻠﻴﻬﺎ ﻓﻲ )(393 ﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻟﺩﻭل ﺍﻷﺨﺭﻯ ﻤﺴﺘﺭﺸﺩﺓ ﻓﻲ ﺫﻟﻙ ﺒﻤﺼﺎﻟﺤﻬﺎ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺨﺎﻟﺼﺔ. ﻭﺃﺨﻴﺭﺍﹰ؛ﻜﺎﻥ ﺍﻷﺜﺭ ﺍﻟﺭﺌﻴﺴﻲ ﻟﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﹰﺎ ﻫﻭ ﺘﺩﻤﻴﺭ ﻤﻨﺎﻁﻕ ﺒﺄﻜﻤﻠﻬﺎ ﺘﺭﻜﺕ ﺠﺭﺩﺍﺀ ﻤﻥ ﻨﻬﺏ ﺍﻟﺠﻴﻭﺵ ،ﻓﻘﺩ ﺍﻨﺘﺸﺭﺕ ﺨﻼل ﺍﻟﺤﺭﺏ ﺍﻟﻤﺠﺎﻋﺎﺕ ﻭﺍﻷﻤﺭﺍﺽ ﻭﻫﻠﻙ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺴﻜﺎﻥ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻷﻟﻤﺎﻨﻴﺔ ،ﺒﻴﻨﻤﺎ ﺃﻓﻘﺭﺕ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻘﻭﻯ ﺍﻟﻤﺘﻭﺭﻁﺔ ﻓﻲ ﺍﻟﺼﺭﺍﻉ .ﻭﺍﻨﺨﻔﺽ ﻋﺩﺩ ﺴﻜﺎﻥ ﺃﻟﻤﺎﻨﻴﺎ ﺒﻤﻘﺩﺍﺭ %30ﻓﻲ ﺍﻟﻤﺘﻭﺴﻁ ،ﻭﻓﻲ ﺃﺭﺍﻀﻲ ﺒﺭﺍﻨﺩﻨﺒﻭﺭﺝ ﺒﻠﻐﺕ ﺍﻟﺨﺴﺎﺌﺭ ﺍﻟﻨﺼﻑ ،ﻓﻲ ﺤﻴﻥ ﺃﻨﻪ ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﻨﺎﻁﻕ ﻤﺎﺕ ﻤﺎ ﻴﻘﺩﺭ ﺒﺜﻠﺜﻲ ﺍﻟﺴﻜﺎﻥ ،ﻭﺍﻨﺨﻔﺽ ﻋﺩﺩ ﺴﻜﺎﻥ ﺃﻟﻤﺎﻨﻴﺎ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﺒﻤﻘﺩﺍﺭ )(394 ﺍﻟﻨﺼﻑ ﺘﻘﺭﻴﺒﺎ ،ﻜﻤﺎ ﺍﻨﺨﻔﺽ ﻋﺩﺩ ﺴﻜﺎﻥ ﺍﻷﺭﺍﻀﻲ ﺍﻟﺘﺸﻴﻜﻴﺔ ﺒﻤﻘﺩﺍﺭ ﺍﻟﺜﻠﺙ. ﻭﻗﺩ ﺩﻤﺭ ﺍﻟﺠﻴﺵ ﺍﻟﺴﻭﻴﺩﻱ ﻟﻭﺤﺩﻩ 2000ﻤﻥ ﺍﻟﻘﻼﻉ ﻭ 18000ﻗﺭﻴﺔ ﻭ 1500ﻤﺩﻴﻨﺔ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ ﺃﻱ ﺜﻠﺙ ﻋﺩﺩ ﺠﻤﻴﻊ ﺍﻟﻤﺩﻥ ﺍﻷﻟﻤﺎﻨﻴﺔ ،ﻓﻘﺩ ﺫﻜﺭ ﻭﻴل ﺩﻴﻭﺭﺍﻨﺕ ﻓﻲ ﻤﻭﺴﻭﻋﺔ "ﻗﺼﺔ ﺍﻟﺤﻀﺎﺭﺓ" ﺘﺤﺕ ﻋﻨﻭﺍﻥ :ﺇﻋﺎﺩﺓ ﺘﻨﻅﻴﻡ ﺃﻟﻤﺎﻨﻴﺎ )" :(1715-1648ﻫﺒﻁﺕ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﺒﺴﻜﺎﻥ ﺃﻟﻤﺎﻨﻴﺎ ﻤﻥ ﻋﺸﺭﻴﻥ ﻤﻠﻴﻭﻨﺎ ﺇﻟﻰ ﺜﻼﺜﺔ ﻋﺸﺭ ﻭﻨﺼﻑ ﻤﻠﻴﻭﻨﺎ ،ﻭﺒﻌﺩ ﻋﺎﻡ ﺃﻓﺎﻗﺕ ﺍﻟﺘﺭﺒﺔ ﺍﻟﺘﻲ ﺭﻭﺘﻬﺎ ﺩﻤﺎﺀ ﺍﻟﺒﺸﺭ ،ﻭﻟﻜﻨﻬﺎ ﻅﻠﺕ ﺘﻨﺘﻅﺭ ﻤﺠﻲﺀ ﺍﻟﺭﺠﺎل ﻭﻜﺎﻥ ﻫﻨﺎﻙ ﻭﻓﺭﺓ ﻓﻲ ﺍﻟﻨﺴﺎﺀ ﻭﻨﺩﺭﺓ ﻓﻲ ﺍﻟﺭﺠﺎل .ﻭﻋﺎﻟﺞ ﺍﻷﻤﺭﺍﺀ ﺍﻟﻅﺎﻓﺭﻭﻥ ﻫﺫﻩ ﺍﻷﺯﻤﺔ ﺍﻟﺒﻴﻭﻟﻭﺠﻴﺔ ﺒﺎﻟﻌﻭﺩﺓ ﺇﻟﻰ ﺘﻌﺩﺩ ﺍﻟﺯﻭﺠﺎﺕ ﻜﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻴﻡ .ﻓﻔﻲ ﻤﺅﺘﻤﺭ ﻓﺭﺍﻨﻜﻭﻨﻴﺎ ﺍﻟﻤﻨﻌﻘﺩ ﻓﻲ ﻓﺒﺭﺍﻴﺭ 1650ﺒﻤﺩﻴﻨﺔ ﻨﻭﺭﻨﺒﻴﺭﻍ ﺍﺘﺨﺫﻭﺍ ﺍﻟﻘﺭﺍﺭ ﺍﻵﺘﻲ" :ﻻ ﻴﻘﺒل ﻓﻲ ﺍﻷﺩﻴﺎﺭ ﺍﻟﺭﺠﺎل ﺩﻭﻥ ﺍﻟﺴﺘﻴﻥ ...ﻭﻋﻠﻰ ﺍﻟﻘﺴﺎﻭﺴﺔ ﻭﻤﺴﺎﻋﺩﻴﻬﻡ )ﺇﺫﺍ ﻟﻡ ﻴﻜﻭﻨﻭﺍ ﻗﺩ ﺭﺴﻤﻭﺍ( ،ﻭﻜﻬﻨﺔ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ،ﺃﻥ ﻴﺘﺯﻭﺠﻭﺍ ...ﻭﻴﺴﻤﺢ ﻟﻜل ﺫﻜﺭ ﺒﺄﻥ ﻴﺘﺯﻭﺝ ﺯﻭﺠﺘﻴﻥ ،ﻭﻴﺫﻜﺭ ﻜل ﺭﺠل )(395 ﺘﺫﻜﻴﺭﹰﺍ ﺠﺩﻴﺎﹰ ،ﻭﻴﻨﺒﻪ ﻤﺭﺍﺭﹰﺍ ﻤﻥ ﻤﻨﺒﺭ ﺍﻟﻜﻨﻴﺴﺔ ،ﺇﻟﻰ ﺍﻟﺘﺼﺭﻑ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﺤﻭ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ". ﻗﺎﺌﻤﺔ ﺒﺎﻟﻤﻌﺎﺭﻙ ﺍﻟﺘﻲ ﺤﺩﺜﺕ ﺃﺜﻨﺎﺀ ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﺎ . 393ﺯﻴﻨﺏ ﻋﺼﻤﺕ ﺭﺍﺸﺩ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ،ﺍﻟﻘﺎﻫﺭﺓ– .ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ,1998 ،ﺹ 55 394 395 "Thirty Years.War‐Political consequences" , available in 20 January 2009 at: (http://www.experiencefestival.com/a/Thirty_Years_War/id/385103) .وﻳﻞ دﻳﻮراﻧﺖ ،ﻗﺼﺔ اﻟﺤﻀﺎرة ،ص.11107 "Thirty Yeas War‐ Caualties and disease", available in 20 January 2009 at: (http://www.experiencefestival.com/a/Thirty_Years_War/id/385103 ) o Bohemian Revolt o Battle of Pilsen (1618 November 21) o Battle of Zablat (1619 June 10) o Battle of Vestonice (1619 August 5) o Battle of White mountain (1620) o Battle of Wiesloch (1622 April 25) o Battle of Wimpfen (1622 May 6) o Battle of Hochst (1622 June 20) o Battle of Fleurus (1622) o Battle of Stadtlohn (1623) • Danish Intervention o Battle of Dessau Bridge (1626) o Battle of Lutter am Barenberge (1626) o Battle of Stralsund (1628) o Battle of Wolgast (1628) • Swedish Intervention o Battle of Frankurt on the Oder (1631) o Battle of Magdeburg (1631) o Battle of Werben (1631) o Battle of Breitenfeld (1631) o Battle of Rain (1632) o Battle of Furth (1632) o Battle of Lutzen (1632) o Battle of Oldendorf (1633) o Battle of Nordlingen (1634) • Swedish- French Intervention o Battle of Wittstock (1636) o Battle of Rheifelden (1638) o Battle of Breisach (1638) o Battle of Chemnitz (1639) o Battle of Breitenfeld (1642) o Battle of Rocroi (1643) o Battle of Tuttlingen (1643) o Battle of Freiburg (1644) o Battle of Juterbg (1644) o Battle of Jankau (1645) o Battle of Mergentheim (1645) o Battle of Nordingen (1645) o Battle of Zusmarshausen (1648) o Battle of Prague (1648) o Battle of Lens (1648) ﺍﻟﺨﺎﺘﻤﺔ ﺍﻟﺨﺎﺘﻤﺔ ﺩﻟﻠﺕ ﺍﻷﻁﺭﻭﺤﺔ ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻨﺘﺎﺌﺞ ﺃﻫﻤﻬﺎ ﻤﺎ ﻴﻠﻲ -: -1 ﺘﻭﻗﻔﺕ ﻏﺯﻭﺍﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺒﺤﺭﻴﺔ ﺒﻌﺩ ﻤﻌﺎﻭﻴﺔ ،ﻭﺸﻐﻠﺕ ﺍﻟﺩﻭﻟﺔ ﺒﺤﺭﻭﺏ ﺩﺍﺨﻠﻴﺔ ﻤﺩﺓ ﻜﺒﻴﺭﺓ، ﻭﻟﻤﺎ ﻫﺩﺃﺕ ﺍﻷﺤﻭﺍل ﺒﻬﺎ ﻟﻡ ﻴﻜﻥ ﻏﺯﻭﻫﺎ ﺍﻟﺒﺤﺭﻱ ﻨﺸﻴﻁﺎﹰ ،ﻭﻜﺎﻨﺕ ﻨﻬﺎﻴﺔ ﻤﻭﺴﻰ ﺒﻥ ﻨﺼﻴﺭ ﻨﻬﺎﻴﺔ ﻟﻪ ﻭﻟﻺﺴﻼﻡ ﻭﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻟﻜﻥ ﺍﻟﺒﺤﺭﻴﻴﻥ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻕ ﻭﻓﻲ ﺇﺴﺒﺎﻨﻴﺎ ﻨﺎﻭﺸﻭﺍ ﺠﺯﺭ ﺍﻟﺒﺤﺭ ﺍﻷﺒﻴﺽ ﻭﺸﻭﺍﻁﺊ ﺃﻭﺭﻭﺒﺎ ،ﻭﻟﻡ ﺘﺄﺕ ﺃﻋﻤﺎﻟﻬﻡ ﺒﻔﺘﻭﺡ ﺫﺍﺕ ﻗﻴﻤﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻭﻟﻜﻨﻬﻡ ﻟﻔﺘﻭﺍ ﺃﻨﻅﺎﺭ ﻫﺫﻩ ﺍﻟﺒﻼﺩ ﺇﻟﻰ ﻗﻭﺓ ﺍﻟﻌﺭﺏ -2 ل ﻤﻥ ﻗﺒﻠﻬﻡ ،ﻭﻜﺎﻥ ﺍﻷﻏﻠﺒﻴﺔ ﻓﻲ ﺼﺎﺭﺕ ﺼﻘﻠﻴﺔ ﺒﻌﺩ ﻓﺘﺤﻬﺎ ﺇﻤﺎﺭﺓ ﺃﻏﻠﺒﻴﺔ ،ﻴﺘﻭﻟﻰ ﺃﻤﺭﻫﺎ ﻭﺍ ٍ ﻨﺯﺍﻉ ﻭﻤﻨﺎﻭﺸﺎﺕ ﻤﺴﺘﻤﺭﺓ ﻤﻊ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ ﺍﻟﺘﻲ ﻨﺸﺄﺕ ﺒﺎﻟﻤﻐﺭﺏ ،ﻭﺘﺭﻴﺩ ﺍﻟﺯﺤﻑ ﻨﺤﻭ ﺍﻟﺸﺭﻕ ،ﻭﻜﺎﻥ ﻫﻨﺎﻙ ﺃﻗﻭﻯ ﺒﻴﻥ ﺍﻟﻤﺫﻫﺒﻴﻥ ﺍﻟﺴﻨﻲ ﻭﺍﻟﺸﻴﻌﻲ ،ﻭﻜﺎﻥ ﺫﻟﻙ ﻴﻨﻌﻜﺱ ﻋﻠﻰ ﺠﺯﻴﺭﺓ ﺼﻘﻠﻴﺔ ،ﻭﻜﺎﻥ ﺒﻴﻥ ﺴﻜﺎﻨﻬﺎ ﻨﺯﺍﻉ ﺒﻴﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻟﺒﺭﺒﺭ ﻤﻥ -3 ﻗﺒل . ﻭﻜﺎﻥ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺼﻘﻠﻴﺔ ﻜﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺇﺴﺒﺎﻨﻴﺎ ،ﺇﺫ ﺘﺭﻗﺒﻭﺍ ﻨﺩﺓ ﻤﻥ ﺍﻟﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻋﻠﻰ ﺍﻷﺨﺹ ﺒﻨﻲ ﺯﻴﺭﻱ ﺍﻟﺫﻴﻥ ﺨﻠﻔﻭﺍ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ ﻋﻠﻰ ﻏﺭﺏ ﺇﻓﺭﻴﻘﻴﺔ ،ﻭﻟﻜﻥ ﻟﻡ ﻴﻤﺩ ﺃﺤﺩ ﻟﻬﻡ ﻴﺩ ﺍﻟﻤﺴﺎﻋﺩﺓ ،ﻓﺎﻀﻁﺭﻭﺍ ﺇﻟﻰ ﺍﻟﺘﺴﻠﻴﻡ ﻭﺍﻻﺴﺘﻼﻡ.ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻷﺜﺭ ﺍﻟﻔﺘﺢ ﺍﻹﺴﻼﻤﻲ ﻟﺼﻘﻠﻴﺔ ﻓﻘﺩ ﺩﺨل ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﺼﻘﻠﻴﺔ ﻓﺄﺩﻫﺸﻬﻡ ﻤﺎ ﻨﻘﻠﻬﺎ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺇﻟﻴﻪ ﻤﻥ ﺭﻗﻲ ﻭﺤﻀﺎﺭﺓ. ﻟﻘﺩ ﺒﺫﻟﻭﺍ ﺠﻬﺩﹰﺍ ﻓﻲ ﺘﺭﻗﻴﺘﻬﺎ ﻓﻲ ﻜل ﺠﻭﺍﻨﺏ -4 ﺍﻟﺤﻴﺎﺓ . ﻜﺎﻥ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻴﻥ ﻋﻠﻰ ﺤﻅ ﻤﻥ ﺍﻟﺫﻜﺎﺀ ،ﻭﻗﺩ ﻋﺭﻓﻭﺍ ﺒﻪ ﻤﻥ ﻗﺒل ،ﻟﻬﺫﺍ ﻟﻡ ﻴﻔﻌﻠﻭﺍ ﺒﺂﺜﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﺎ ﻓﻌل ﺒﻬﺎ ﺍﻷﺴﺒﺎﻥ .ﻓﻬﻨﺎﻙ -ﻭﻫﺫﺍ ﺒﻌﺩ ﺘﻨﺼﻴﺭ ﺼﻘﻠﻴﺔ ﺒﺯﻤﻥ -5 ﺒﻁﻭﻴل . ﻜﺎﻨﺕ ﺍﻟﺼﻭﺭﺓ ﺍﻟﺘﻲ ﻗﺭﺕ ﻓﻲ ﺃﺫﻫﺎﻨﻬﻡ ﻋﻨﻪ ﻤﻤﺎ ﻴﺼﻌﺏ ﻤﺤﻭﻩ ،ﻭﻟﻜﻥ ﺤﻀﺎﺭﺓ ﺼﻘﻠﻴﺔ ﻅﻠﺕ ﻓﻲ ﺘﻘﺩﻡ ﻟﻤﺩﺓ ﻁﻭﻴﻠﺔ ﺒﻌﺩ ،ﻭﻅﻠﺕ ﻤﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺒﺎﺩﻴﺔ ﻋﻠﻴﻬﺎ ،ﻭﻟﻭ ﺘﻘﺒل ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﺍﻹﺴﻼﻡ ﻭﺍﺘﺨﺫﻭﻩ ﺩﻴﻨﹰﺎ ﻟﻜﺎﻥ ﻋﻬﺩ ﻫﺫﺍ ﺍﻻﺯﺩﻫﺎﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺃﻁﻭل ﺯﻤﻨﹰﺎ -6 ﻭﺃﺒﻘﻰ . ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺩﺨﻠﻭﺍ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﻭﻫﻡ ﻓﻲ ﺃﻭﺝ ﺍﺯﺩﻫﺎﺭﻫﻡ ﻭﺭﻗﻴﻬﻡ ﺍﻟﺤﻀﺎﺭﻱ ،ﻭﻜﺎﻥ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻗﺩ ﺘﺭﺠﻤﻭﺍ ﻤﻥ ﻋﻠﻭﻡ ﺍﻷﻤﻡ ﺍﻷﺨﺭﻯ ،ﻭﺩﺭﺴﻭﺍ ﻭﺍﺒﺘﻜﺭﻭﺍ ﺸﻴﺌﹰﺎ ﻜﺜﻴﺭﺍﹰ ،ﻓﻜﺎﻨﺕ ﺍﻟﺒﻼﺩ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﺘﻲ ﺩﺨﻠﻬﺎ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺘﺘﻠﻘﻰ ﺜﻤﺎﺭﹰﺍ ﻨﺎﻀﺠﺔ ﻭﻋﻠﻭﻤﹰﺎ ﻗﺩ ﺃﺘﺕ ﺃﻜﻠﻬﺎ ﻓﻲ ﺠﻭﺍﻨﺏ ﺍﻟﻔﻜﺭ ﻭﺍﻟﺤﻀﺎﺭﺓ ،ﻭﻟﻡ ﺘﻜﻥ ﺼﻘﻠﻴﺔ ﻤﻨﻘﻁﻌﺔ ﻋﻥ ﺍﻟﺸﺭﻕ ،ﻜﻤﺎ ﻟﻡ ﺘﻜﻥ ﺇﺴﺒﺎﻨﻴﺎ ﻤﻨﻘﻁﻌﺔ ،ﺒل ﻜﺎﻨﺕ ﺭﺤﻼﺕ ﺍﻟﺤﺞ ﻭﻁﻠﺏ ﺍﻟﻌﻠﻡ ﻭﻟﻘﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻤﺎ ﻴﻐﺫﻱ ﺘﻴﺎﺭﺍﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺒﻬﺎ ،ﻓﻁل ﺍﻟﻨﺸﺎﻁ ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺒﻬﺎ ﻤﺴﺘﻤﺭﹰﺍ -7 ﻤﺘﺠﺩﺩﹰﺍ . ﻓﻘﺩ ﻭﺭﺙ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﻫﺫﻩ ﺍﻟﺤﻀﺎﺭﺓ ﻓﻠﻡ ﻴﺴﻌﻬﻡ ﺇﻻ ﺍﻟﺨﻀﻭﻉ ﻟﻬﺎ ﻭﺍﻻﻗﺘﺒﺎﺱ ﻤﻨﻬﺎ ،ﻭﺒﺭﺯ ﺒﻴﻥ ﺍﻟﺤﻜﺎﻡ ﺃﻨﺼﺎﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ "ﺭﻭﺠﺭ ﺍﻷﻭل" ﻓﺎﺘﺢ ﺍﻟﺠﺯﻴﺭﺓ ،ﻭﺃﺒﻨﻪ "ﺭﻭﺠﺭ ﺍﻟﺜﺎﻨﻲ" ﻭﺴﻤﺎﻫﻤﺎ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻓﻲ ﺘﺎﺭﻴﺨﻪ ﺒﺎﺴﻡ "ﺭﻭﺠﺎﺭ" ﻭﺍﻟﻤﻠﻙ "ﻓﺭﻴﺩﺭﻴﻙ ﺍﻟﺜﺎﻨﻲ ﻭﻭﻟﻴﻡ -8 ﺍﻟﺜﺎﻨﻲ . ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﺼﻘﻠﻴﺔ ﻓﺈﻨﻬﺎ ﺃﺴﻬﻤﺕ ﺒﺤﻅ ﻭﺍﻓﺭ ﻓﻲ ﻨﻘل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻗﻴﺔ ﺇﻟﻰ ﺍﻟﻐﺭﺏ ﻭﻜﺎﻨﺕ ﻤﺭﻜﺯ ﺘﺭﺠﻤﺔ ﻨﺸﻴﻁﺔ ،ﻭﺒﺤﻜﻡ ﻤﻭﻗﻌﻬﺎ ﻭﺘﺎﺭﻴﺨﻬﺎ ﻜﺎﻨﺕ ﻤﻠﺘﻘﻰ ﺃﺠﻨﺎﺱ ﻭﻟﻐﺎﺕ، ﻭﺴﺎﺩﺕ ﻓﻴﻬﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺤﻴﺔ ﺇﺫ ﺫﺍﻙ ﺍﻟﻭﺍﺴﻌﺔ ﺍﻻﻨﺘﺸﺎﺭ ،ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﺍﻟﻌﺭﺒﻴﺔ . ﺍﻟﻤﻘﺎﻻﺕ ﻭﺍﻷﺒﺤﺎﺙ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ "ﺍﻟﻤﻁﺒﻭﻋﺔ" -1ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻷﺼﺒﺤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺇﻨﺠﺠﺎﺯﺍﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺨﺭﻯ ،ﺼﺤﻴﻔﺔ 26ﺴﺒﺘﻤﺒﺭ -.ﺍﻟﻌﺩﺩ ،1167ﺍﻟﺨﻤﻴﺱ 23ﺩﻴﺴﻤﺒﺭ- ﻜﺎﻨﻭﻥ ﺍﻷﻭل ) 2004ﺼﺤﻴﻔﺔ ﻴﻤﻨﻴﺔ ،ﺃﺴﺒﻭﻋﻴﺔ ،ﺴﻴﺎﺴﻴﺔ ،ﻋﺎﻤﺔ( -2ﺃﺸﺭﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻷﻨﺩﻟﺱ ﺍﻟﻤﺠﺩ ﺍﻟﺯﺍﺌل"– .ﻤﺠﻠﺔ ﻨﺴﻤﺎﺕ. –ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ ﺍﺒﺭﻴل 1420ﻫـ2000 ،ﻡ– .ﺍﻟﻘﺎﻫﺭﺓ .2000 -3ﺭﺃﻓﺕ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ" ،ﺍﻟﺴﻤﻭ ﺍﻟﺒﺎﺒﻭﻱ ﺒﻴﻥ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ" -.ﺒﺤﺙ ﻤﻨﺸﻭﺭ ﻓﻲ ﻤﺠﻠﺔ ﻨﺩﻭﺓ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻭﺴﻴﻁ ،ﺍﻟﻤﺠﻠﺩ ﺍﻟﺜﺎﻟﺙ -.ﺍﻟﻘﺎﻫﺭﺓ .1985 -4ﻤﺤﻤﺩ ﺤﺭﺏ ،ﺍﻟﺤﻤﻼﺕ ﺍﻟﺤﺭﺒﻴﺔ ﻓﻲ ﻋﻬﺩ ﺴﻠﻴﻤﺎﻥ ﺍﻟﻘﺎﻨﻭﻨﻲ– .ﻤﺠﻠﺔ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ-.ﻉ -56-55ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ).(1983-1982 -5ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻤﻌﺭﺽ ﻹﺤﻴﺎﺀ ﺫﻜﺭﻯ ﺨﺭﻭﺝ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﻏﺭﻨﺎﻁﺔ "– . ﺼﺤﻴﻔﺔ "ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ" .ﺍﻟﻌﺩﺩ ،11040ﺍﻷﺭﺒﻌﺎﺀ 23ﺼﻔﺭ 1430ﻫـ 18 ﻓﺒﺭﺍﻴﺭ .2009 ﺍﻟﻤﻘﺎﻻﺕ ﻭﺍﻷﺒﺤﺎﺙ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ "ﺍﻹﻟﻜﺘﺭﻭﻨﻴﺔ" -1ﺃﺤﻤﺩ ﺘﺭﻙ ،ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ :ﺘﺎﺭﻴﺦ ﻭﺇﻨﺠﺎﺯﺍﺕ -.ﺸﺒﻜﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺭﺃﻓﺕ ﻋﺜﻤﺎﻥ .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 18ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )( http://www.rafatosman.com/vb/t167434.html -2ﺃﺤﻤﺩ ﺘﻤﺎﻡ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﺃﺤﻤﺩ ﺒﺎﺸﺎ ﻜﻭﺒﺭﻴﻠﻲ ﻭﺇﻋﺎﺩﺓ ﺃﻤﺠﺎﺩ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ"– .ﺇﺴﻼﻡ ﺃﻭﻥ ﻻﻴﻥ -ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 12ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ): ( http://www.islamonline.net/Arabic/history/1422/08/article15.shtml -3ﺍﻷﺴﺘﺎﺫ ﺯﻴﻭ ،ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )( http://www.madariss.fr/HG/1ere/zino/h2.htm#d -4ﺃﺸﺭﻑ ﺼﺎﻟﺢ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ :ﻋﺎﺼﻤﺔ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻭﻋﺎﺼﻤﺔ ﺍﻟﺩﻭل ﺍﻟﺒﻴﺯﻨﻁﻴﺔ– ".ﻤﺠﻠﺔ ﺍﻟﻌﺭﺏ )ﺍﻟﻜﺘﺭﻭﺍﻨﻴﺔ -ﺃﺴﺒﻭﻋﻴﺔ -ﺸﺎﻤﻠﺔ( :ﺩﺭﺍﺴﺎﺕ ﻭﺒﺤﻭﺙ-. ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2008/4/28 ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )( http://arabmag.blogspot.com/search/labu/Edu -5ﺒﻜﺭ ﺒﻥ ﻤﺤﻤﺩ ﺒﺭﻨﺎﻭﻱ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻤﺘﺤﻔﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﺭﺒﻲ"– .ﻤﺠﻠﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﻤﺠﻠﺔ ﺸﻬﺭﻴﺔ– .ﺍﻟﻌﺩﺩ ) (387ﺇﺒﺭﻴل 2009ﻡ" .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/25ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ(http://www.arabicmagazine.com/ArtDetails.aspx?id=468) : -6ﺨﺎﻟﺩ ﺃﺒﻭ ﺒﻜﺭ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻜﺘﺸﺎﻑ ﺃﻤﺭﻴﻜﺎ ..ﻤﺭﺍﺤل ﻭﺭﺠﺎل ﻭﺁﺜﺎﺭ" .ﺇﺴﻼﻡ ﺃﻭﻥ ﻻﻴﻥ-. ﺒﺘﺎﺭﻴﺦ ﻤﺘﺎﺡ 20 2009 ﺃﺒﺭﻴل ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: http://www.islamonline.net/Arabic/history/1422/03/article07.SHTML -7ﺨﺎﻟﺩ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﻔﺭﺝ ،ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ "ﺘﺤﻭل ﺍﻟﻔﻜﺭ ﻓﻲ ﺃﻭﺭﻭﺒﺎ"– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ( www.cba.edu.kw/hasan/Europeldeology.doc) : -8ﺨﻠﻴﻑ ﻤﺼﻁﻔﻰ ﻏﺭﺍﺒﻴﺔ" ،ﺍﻟﺭﺤﻼﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺭﺍﺒﻊ ﻭﺍﻟﺨﺎﻤﺱ ﺍﻟﻬﺠﺭﻴﻴﻥ"– .ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ– .ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ ،ﻤﺎﺭﺱ .2009 )( www.historicalkan.co.nr -9ﺴﺎﻤﻲ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻲ "ﻟﻭﺜﺭ ،ﺯﻭﻨﺠﻠﻲ ،ﻜﺎﻟﻔﻥ. –ﺩﻨﻴﺎ ﺍﻟﺭﺃﻱ :ﻜﺘﺏ ﻭﺩﺭﺍﺴﺎﺕ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ 2006ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )( http://pulpit.alwatanvoice.com/content-35520.html -10 ﺴﻌﻭﺩ ﺍﻟﺯﻴﺘﻭﻥ ﺍﻟﺨﺎﻟﺩﻱ" ،ﺍﻟﻤﻘﺎﻭﻤﺔ ﺍﻟﺨﻠﻴﺠﻴﺔ ﻀﺩ ﺍﻟﺘﻨﺼﻴﺭ"– .ﻤﺠﻠﺔ ﺍﻟﻭﺍﺤﺔ– .ﺍﻟﻌﺩﺩ –ﻤﺘﺎﺡ ﺍﻟﺜﺎﻤﻥ. ﺒﺘﺎﺭﻴﺦ 26 ﺃﺒﺭﻴل 2009 ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )( http://195.173.191.171/issue8/is08sb13.htm -11 ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﻟﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺘﻠﻤﺱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ"-.ﻤﻭﻗﻊ ﻤﺭﺍﻓﺊ :ﺼﻔﺤﺔ ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺩﻨﻲ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ ﺩﻴﺴﻤﺒﺭ 2002ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: (http://www.marafea.org/paper.php?source=akbar&mlf=copy&sid=1 ( 7677 -12 ﺍﻟﺸﻴﺦ ﺍﻟﺘﻴﺠﺎﻨﻲ ﻨﺩﻭﻱ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻹﺴﻼﻡ ﻓﻲ ﻅل ﺍﻟﻤﺴﺘﻌﻤﺭﺍﺕ ﺍﻟﻔﺭﻨﺴﻴﺔ ﻓﻲ ﻏﺭﺏ ﺃﻓﺭﻴﻘﻴﺎ" ،ﻤﺠﻠﺔ ﺍﻷﻤﺔ ،ﺍﻟﻌﺩﺩ ) (49ﺍﻟﻤﺠﻠﺩ ﺍﻟﺨﺎﻤﺱ 1405ﻫﺠﺭﻴﺔ ،ﻤﺘﺎﺡ ﺒﻤﺠﻠﺔ ﺍﻟﻔﺴﻁﺎﻁ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺒﺘﺎﺭﻴﺦ 2008/12/30ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () http://www.fustat.com/C_hist/w_africa.shtml -13 ﻋﺒﺩ ﺍﻟﺠﻠﻴل ﺸﻠﺒﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺏ ﻓﻲ ﺼﻘﻠﻴﺔ ﻭﺃﺜﺭﻫﺎ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺒﻴﺔ" ﻤﻨﺸﻭﺭ ﺒﻤﺠﻠﺔ ﺍﻷﻤﺔ ،ﺍﻟﻌﺩﺩ ،27ﺭﺒﻴﻊ ﺍﻷﻭل 1403ﻫـ ،ﻭﻤﺘﺎﺡ ﺒﺎﻟﻔﺴﻁﺎﻁ: ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: )(httpLLwww.fustat.com/I_hist/sicily.shtml -14 ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻜﻴﻼﻨﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ﻟﻤﺤﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻋﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﻴﺩﻴﺔ"– .ﺍﻟﻔﺴﻁﺎﻁ: ﺍﻟﺘﺎﺭﻴﺨﻴﺔ، ﺍﻟﻤﺠﻠﺔ ﺒﺘﺎﺭﻴﺦ ﻤﺘﺎﺡ 2009 8ﻴﻨﺎﻴﺭ ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ () http://www.fustat.com/I_hist/ubaidyah.shtml -15 ﻋﻠﻲ ﺍﻟﻨﺸﻤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﺜﺭ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ"– .ﺠﺭﻴﺩﺓ ﺍﻟﺼﺒﺎﺡ :ﻴﻭﻤﻴﺔ -ﺴﻴﺎﺴﻴﺔ -ﻋﺎﻤﺔ– .ﺘﺼﺩﺭ ﻋﻥ ﺸﺒﻜﺔ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺭﺍﻗﻲ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 20 2009 ﺃﺒﺭﻴل ﺍﻟﺭﺍﺒﻁ: ﻋﻠﻰ ( &http://www.alsabaah.com/paper.php?source=akbar&mlf=interpage ) sid=3174 -16 ﻋﻤﺎﺩ ﺍﻟﺒﺤﺭﺍﻨﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ "ﻓﺘﺢ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﺍﻟﻔﺎﺘﺢ ."1453 –ﺩﻭﺭﻴﺔ ﻜﺎﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ. –ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ، ﻤﺎﺭﺱ .2009 ()www.historicalkan.co.nr -17 ﻏﺎﻨﻡ ﺍﻟﻌﺒﺩ ﺍﷲ ،ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﻭﺒﻲ" .ﻤﺩﻭﻨﺔ ﻫﺎﺘﻑ ﻤﻥ ﺍﻟﺼﺤﺭﺍﺀ )ﺍﻟﻜﻭﻴﺕ(– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2008/2/29ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁhttp://gdm-( : )85.maktoobblog.com -18 ﺍﻟﻘﺱ ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ،ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ﺤﻴﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ :ﺒﺤﺙ ﺘﺎﺭﻴﺨﻲ ﻋﻘﺎﺌﺩﻱ ﻻﻫﻭﺍﺘﻲ -.ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ :ﺍﻟﻘﺎﻫﺭﺓ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﻤﻭﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻷﻭل ﻭﺍﻟﻭﺤﻴﺩ ﻋﻥ ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ) http://www.lutherinarabic.org( : -19 ﻤﺠﺩﻱ ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﺭﻡ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﻭﻓﺎﺀ ﺴﻠﻁﺎﻥ ﺒﻴﻥ ﺍﻟﻀﻼل ﻭﺍﻹﻀﻼل"– . ﺠﺭﻴﺩﺓ ﺸﺒﺎﺏ ﻤﺼﺭ – .ﻤﻨﺸﻭﺭ ﺒﺘﺎﺭﻴﺦ 17ﺃﻋﺴﻁﺱ 2005ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( ) http://shbabmis.com/?xpage=view&EgyxpID=931 -20 ﺠﺭﻴﺩﺓ ﻤﺤﻤﺩ ﺨﻠﻴﻔﺔ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﺒﺭﺘﻐﺎﻟﻴﺔ ﺇﻟﻰ ﺍﻟﻤﺠﻬﻭل"– . ﺇﻴﻼﻑ )ﻟﻨﺩﻥ(0 ﺒﺘﺎﺭﻴﺦ 12 ﻴﻭﻨﻴﻭ 2005 ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () http://www.elaph.com/ElaphWeb/NewsPapers/2005/6/68679.htm -21 ﻤﺤﻤﻭﺩ ﺒﻴﻭﻤﻲ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻟﻔﺒﻴﻥ"- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 25ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () www.al-mahmoud.net/prol/art/wrd/27145 -22 ﻤﺤﻤﻭﺩ ﺸﺎﻜﺭ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻤﻨﻁﻠﻕ ﺍﻷﺴﺎﺴﻲ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ" :ﺨﻁﺒﺔ ﻁﺎﺭﻕ ﺒﻥ ﺯﻴﺎﺩ ،ﺍﻟﻔﺴﻁﺎﻁ :ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 8ﻴﻨﺎﻴﺭ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( ) http://www.fustat.com/I_hist/muntalaq.shtml -23 ﻤﺤﻤﻭﺩ ﻤﺴﻌﻭﺩ ،ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ" ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ :ﺍﻟﻤﺘﻬﻡ ﺍﻟﺒﺭﻱﺀ ﻭﻟﻤﺼﻠﺢ ﺍﻟﺠﺭﻱﺀ"– . ﺍﻟﺴﻭﻴﺩﺍﺀ ﻨﺕ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 3ﻴﻨﺎﻴﺭ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ( http://www.swaidanet.com/modules.php?name=News&file=article&sid=49 )5 -24 ﻤﺸﺭﻭﻉ "ﻻ ﺃﺼل ﻟﻤﻥ ﻟﻴﺱ ﻟﻪ ﺘﺎﺭﻴﺦ" :ﻨﺘﺎﺌﺞ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 30ﺃﺒﺭﻴل 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ()http://www.history11.jeeran.com -25 ﺍﻟﻤﻁﺭﺍﻥ ﺩﺍﻭﺩ ﺤﺩﺍﺩ ،ﺤﺭﻜﺔ ﺍﻹﺼﻼﺡ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ :ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ /ﺍﻟﻘﺴﻡ ﺍﻟﺭﺍﺒﻊ /ﺍﻟﻔﺼل ﺍﻟﺜﺎﻤﻥ -.ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﻤﻭﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻷﻭل ﻭﺍﻟﻭﺤﻴﺩ ﻋﻥ ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ: ()http://www.Intherinarabic.org -26 ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﺜﻭﺭﺓ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ"– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 6ﻤﺎﻴﻭ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () http://ghoroubnet.jeun.fr -27 ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺍﻟﻌﺜﻤﺎﻨﻴﻭﻥ ﻓﻲ ﻭﺴﻁ ﺃﻭﺭﺒﺎ"– .ﺇﺴﻼﻡ ﺃﻭﻥ ﻻﻴﻥ .ﻨﺕ /ﺜﻘﺎﻓﺔ ﻭﻓﻥ– . ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ ﺃﻭل ﻴﻨﺎﻴﺭ 2000ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () http://www.islamonline.net/servlet/Satellite?c=ArticleA -28 ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﺒﺎ ﻭﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ"– .ﺍﻟﻤﻨﺘﺩﻯ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺜﻘﺎﻓﻲ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 11ﻤﺎﺭﺱ 2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () http://www.3rbsc.com/vb/showthread.php?t=490 -29 ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺃﻭﺭﻭﺒﺎ ﻻ ﺘﺩﻴﻥ ﺒﺘﻁﻭﺭﻫﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ" ،ﺸﺒﻜﺔ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺭﺒﻴﺔ- ،ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 26ﺃﺒﺭﻴل 2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ()http://www.moheet.com/show_news.aspx -30 ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ "ﺤﺭﻜﺔ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ" ،ﺍﻟﺸﺒﻜﺔ ﺍﻟﻭﻁﻨﻴﺔ ﺍﻟﻭﻴﺘﻴﺔ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 23ﻓﺒﺭﺍﻴﺭ 2008ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () http://www.nationalkuwait.com/vb/archive/index.php/t-21272 -31 ﻤﻨﺼﻭﺭ ﺍﻟﺠﻤﺭﻜﻲ ،ﺩﺭﺍﺴﺔ ﺒﻌﻨﻭﺍﻥ ﻤﻘﺩﻤﺎﺕ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻷﻭﺭﺒﻲ"– .ﻤﺠﻠﺔ ﺩﻴﻭﺍﻥ ﺍﻟﻌﺭﺏ -.ﻤﻨﺸﻭﺭ ﺒﺘﺎﺭﻴﺦ 19ﻴﻭﻨﻴﻭ 2006ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ()http://www.diwanalarab.com/spip?article4823 -32 ﻨﺎﺠﺢ ﺍﻟﻌﺒﻴﺩﻱ" ،ﺤﺭﺏ ﺍﻟﺜﻼﺜﻴﻥ ﻋﺎﻤﹰﺎ ﻭﺇﻀﻌﺎﻑ ﺍﻟﻘﻴﺼﺭﻴﺔ ،ﻀﻤﻥ ﺘﺎﺭﻴﺦ ﺃﻟﻤﺎﻨﻴﺎ :ﻤﻥ ﺸﺎﺭﻟﻤﺎﻥ ﺍﻟﻜﺒﻴﺭ ﺇﻟﻰ ﺼﻌﻭﺩ ﺒﺭﻭﺴﻴﺎ )ﺍﻟﺤﻠﻘﺔ– .(1ﻤﺅﺴﺴﺔ ﺩﻭﻴﺘﺸﻪ ﻓﻴﻠﻪ ) .(DWﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 10ﻴﻭﻨﻴﻭ 2007ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ()http://www.dw-world.org/dw/article/0,,2375000,99.html -33 ﺒﻭﺍﻗﻴﻡ ﺭﺯﻕ ﻤﺭﻗﺹ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻐﺭﺒﻴﺔ :ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 6ﻤﺎﺭﺱ 2009ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: (http://st-takla>org/Coptic-History/05-History-of-The-Western)Churches.html ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻌﺭﺒﻴﺔ "ﺍﻟﻤﻁﺒﻭﻋﺎﺕ" -1ﺃﺤﻤﺩ ﺭﻤﻀﺎﻥ ﺃﺤﻤﺩ ،ﺍﻟﺭﺤﻠﺔ ﻭﺍﻟﺭﺤﺎل ﺍﻟﻤﺴﻠﻤﻭﻥ ،ﺠﺩﺓ– .ﺩﺍﺭ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﺭﺒﻲ )ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( -2ﺃﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻤﻼ ،ﺃﺜﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﻭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﻤﺸﻕ: ﺩﺍﺭ ﺍﻟﻔﻜﺭ.1981 ، -3ﺇﺴﻤﺎﻋﻴل ﺃﺤﻤﺩ ﻴﺎﻏﻲ ،ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﻓﻲ ﺍﻟﺘﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺤﺩﻴﺙ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ- ، ﺍﻟﺭﻴﺎﺽ :ﻤﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ.1998 ، -4ﺃﻴﻤﻥ ﺃﺒﻭ ﺍﻟﺭﻭﺱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺍﻟﻘﺼﺹ ﺍﻟﻤﺜﻴﺭﺓ ﻻﻜﺘﺸﺎﻑ ﺍﻟﻘﺎﺭﺍﺕ ﻭﺍﻷﺭﺍﻀﻲ ﺍﻟﻤﺠﻬﻭﻟﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻁﻼﺌﻊ 112) .2003 ،ﺼﻔﺤﺔ( -5ﺘﻭﻓﻴﻕ ﺍﻟﻁﻭﻴل ،ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﻭﺒﻴﺔ :ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ– .ﺍﻟﻘﺎﻫﺭﺓ: ﻤﻜﺘﺒﻪ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ.1990 ، -6ﺠﺎﺩ ﻁﻪ ،ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ– .ﺍﻟﻘﺎﻫﺭﺓ:ﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ -ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ) .1997 ،ﻏﻴﺭ ﻤﻨﺸﻭﺭﺓ 403 ،ﺼﻔﺤﺔ( -7ﺤﺴﻴﻥ ﻤﺅﻨﺱ ،ﺘﺎﺭﻴﺦ ﺍﻟﺠﻐﺭﺍﻓﻴﺎ ﻭﺍﻟﺠﻐﺭﺍﻓﻴﻴﻥ ﻓﻲ ﺍﻷﻨﺩﻟﺱ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﻤﺩﺒﻭﻟﻲ، .1986 -8ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ،ﺍﻟﻤﺼﻠﺢ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ،ﺤﻴﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ، )ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ(. -9ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ،ﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭ ﺍﻟﻤﺴﻴﺤﻲ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ(. -10 ﺤﻨﺎ ﺠﺭﺠﺱ ﺍﻟﺨﻀﺭﻱ ،ﺠﻭﻥ ﻜﻠﻔﻥ :ﺤﻴﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ )1564-1059ﻡ(_ . ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ 265) .1989ﺼﻔﺤﺔ(. -11 ﺭﺃﻓﺕ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ،ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻷﻭﺭﺒﻲ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ- ،ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻗﺒﺎﺀ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ .2001 -12 ﺯﺍﻫﺭ ﺭﻴﺎﺽ ،ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﺒﻲ ﻷﻓﺭﻴﻘﻴﺎ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ- ،ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻟﺠﺎﻤﻌﺔ.1960 ، -13 ﺯﻴﻨﺏ ﻋﺼﻤﺕ ﺭﺍﺸﺩ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ،ﺍﻟﻘﺎﻫﺭﺓ– .ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ، .1998 -14 ﺴﻌﻭﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺨﻠﻑ ،ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻭﺍﻟﻨﺼﺭﺍﻨﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺍﻟﺭﻴﺎﺽ :ﻤﻜﺘﺒﺔ ﺃﻀﻭﺍﺀ ﺍﻟﺴﻠﻑ.1997 ، -15 ﺴﻴﻤﻭﻥ ﺍﻟﺤﺎﻴﻙ ،ﻭﺍﻟﻌﺭﺏ ﺸﺎﺭﻜﻭﺍ ﻓﻲ ﻻﻜﺘﺸﺎﻑ ،ﺃﺒﻭ ﻜﺭﻴﺴﺘﻭﻑ ﻜﻭﻟﻭﻤﺒﻭﺱ– . ﺠﻭﻨﻴﻪ :ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﺒﻭﻟﺴﻴﺔ 308) ،1991 ،ﺼﻔﺤﺔ(. -16 ﺸﻭﻗﻲ ﻋﻁﺎ ﺍﻟﺠﻤل ،ﺘﺎﺭﻴﺦ ﻜﺸﻑ ﺃﻓﺭﻴﻘﻴﺎ ﻭﺍﺴﺘﻌﻤﺎﺭﻫﺎ - ،ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ ،ﺍﻟﻘﺎﻫﺭﺓ: ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ.1980 ، -17 ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻁﺭﻴﻕ ،ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ )– .(1960-1815ﺍﻟﻘﺎﻫﺭﺓ: ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ.1974 ، -18 ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ- ، ﺍﻟﻘﺎﻫﺭﺓ.1986 ، -19 ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻤﺤﻤﺩ ﺍﻟﺸﻨﺎﻭﻱ ،ﺃﻭﺭﻭﺒﺎ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺤﺩﻴﺜﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ. –ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ) .1982 ،ﺍﻟﺠﺯﺀ ﺍﻷﻭل(. -20 ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺤﺴﻥ ﺃﻭ ﻋﻠﻴﺔ ،ﺘﺎﺭﻴﺦ ﺍﻷﻤﺭﻴﻜﺘﻴﻥ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ- ،ﺍﻟﺭﻴﺎﺽ :ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ ﻟﻠﻨﺸﺭ) .2007 ،ﺍﻟﻔﺼل ﺍﻷﻭل :ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺍﻷﻭﺭﺒﻴﺔ ﻓﻲ ﺍﻷﻤﺭﻴﻜﺘﻴﻥ(. -21 ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺤﺴﻥ ﺃﺒﻭ ﻋﻠﻴﺔ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﻭﺃﻤﺭﻴﻜﺎ ﺍﻟﺤﺩﻴﺙ– .ﺍﻟﺭﻴﺎﺽ :ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ.1979 ، -22 ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﻤﺼﻁﻔﻰ ﻏﻨﻴﻤﺔ ،ﺍﻟﻤﺘﺎﺤﻑ ﻭﺍﻟﻤﻌﺎﺭﺽ ﻭﺍﻟﻘﺼﻭﺭ :ﻭﺴﺎﺌل ﺘﻌﻠﻴﻤﻴﺔ– . ﺍﻟﻤﻨﻭﻓﻴﺔ :ﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ -ﺠﺎﻤﻌﺔ ﺍﻟﻤﻨﻭﻓﻴﺔ) .1990 ،ﺴﻠﺴﻠﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ.(2 ، -23 ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﻤﺼﻁﻔﻰ ﻏﻨﻴﻤﺔ ،ﻨﺤﻭ ﻓﻠﺴﻔﺔ ﺍﻟﺴﻴﺎﺴﺔ :ﺍﻟﻨﻅﻡ ﻭﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﺴﻴﺎﺴﻴﺔ :ﺃﺼﻭﻟﻬﺎ ﻭﺘﻁﻭﺭﻫﺎ ﺍﻟﺘﺎﺭﻴﺨﻲ.1989- . -24 ﻋﺯﻟﻤﻭ ﻴﻭﺴﻑ ﺒﻙ ﺃﺼﺎﻑ ،ﺘﺎﺭﻴﺦ ﺴﻼﻁﻴﻥ ﺒﻨﻲ ﻋﺜﻤﺎﻥ :ﻤﻥ ﺃﻭل ﻨﺸﺄﺘﻬﻡ ﺤﺘﻰ ﺍﻵﻥ /ﺘﻘﺩﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻨﻬﻡ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ،ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﻤﺩﻴﻭﻟﻲ.1995 ، -25 ﻋﻠﻲ ﻤﺤﻤﺩ ﺍﻟﺼﻼﺒﻲ ،ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ :ﻋﻭﺍﻤل ﺍﻟﻨﻬﻭﺽ ﻭﺃﺴﺒﺎﺏ ﺍﻟﺴﻘﻭﻁ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﺒﻴﺎﺭﻕ.1999 ، -26 ﻓﺘﺤﻲ ﻋﻠﻲ ﻴﻭﻨﺱ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ. –ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻭﻡ) .1996 ،ﺍﻟﻜﺘﺏ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺭﺍﺸﺩﻴﻥ، (27 -27 ﻟﺒﻴﺏ ﻤﺸﺭﻗﻲ ،ﺤﺩﻴﺙ ﻤﻊ ﺠﻭﻥ ﻜﻠﻔﻥ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻭﺒﺎﺭ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ( -28 ﻟﻭﻴﺱ ﻋﻭﺽ ،ﺜﻭﺭﺓ ﺍﻟﻔﻜﺭ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– . ﺍﻟﻘﺎﻫﺭﺓ :ﻤﺭﻜﺯ ﺍﻷﻫﺭﺍﻡ ﻟﻠﺘﺭﺠﻤﺔ ﻭﺍﻟﻨﺸﺭ.1987 ، -29 ﻤﺤﻤﺩ ﻋﻭﺽ ﻤﺤﻤﺩ ،ﺍﻻﺴﺘﻌﻤﺎﺭ ﻭﺍﻟﻤﺫﺍﻫﺏ ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– . ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ.1953 ، -30 ﻤﺤﻤﺩ ﻓﺭﻴﺩ ﺒﻙ ،ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﻠﻴﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ /ﺘﺤﻘﻴﻕ ﺇﺤﺴﺎﻥ ﺤﻘﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ.1981 ، -31 ﻤﺤﻤﺩ ﻤﺨﺯﻭﻡ ،ﻤﺩﺨل ﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﻭﺒﻲ )ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ (– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻨﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ360) .1983 ، ﺼﻔﺤﺔ(. -32 ﻤﺤﻤﻭﺩ ﺸﺎﻜﺭ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺩﻭﺍﻓﻌﻬﺎ -ﺤﻘﻴﻘﺘﻬﺎ– .ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ 68) .1988 ،ﺼﻔﺤﺔ(. -33 ﻤﺭﻗﺱ ﺍﻟﺒﺭﺍﻤﻭﺴﻰ ،ﻤﺤﺎﻀﺭﺓ ﺒﻌﻨﻭﺍﻥ "ﺍﻨﺸﻘﺎﻕ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻅﻬﻭﺭ ﺍﻟﻁﻭﺍﺌﻑ" ،ﺩﺭﺍﺴﺎﺕ ﺼﻴﻑ /2007ﺍﻟﻤﺤﺎﻀﺭﺓ ﺍﻟﺜﺎﻨﻴﺔ ،ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﺒﻁﺭﻴﺭﻜﻴﺔ ﺍﻷﻗﺒﺎﻁ ﺍﻷﺭﺜﻭﺫﻜﺱ .2007 -34 ﻤﻴﻼﺩ ﺍﻟﻘﺭﺤﻲ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﻁﺭﺍﺒﻠﺱ :ﺠﺎﻤﻌﺔ ﻗﺎﺭﻴﻭﻨﺱ.1995 ، -35 ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺤﺎﻁﻭﻡ ،ﺘﺎﺭﻴﺦ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ– .ﺒﻴﺭﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ، .1968 -36 ﻴﺴﺭﻱ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﻟﺠﻭﻫﺭﻱ ،ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ :ﺩﺭﺍﺴﺔ ﻟﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻭﻑ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﻟﺘﻁﻭﺭ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺠﻐﺭﺍﻓﻲ – .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1965 ، -37 ﻴﻭﺴﻑ ﻜﺭﻡ ،ﺘﺎﺭﻴﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻭﺴﻴﻁ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ، .1965 -38 ﻋﺒﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻟﻌﻘﺎﺩ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ) .1998 ،ﺍﻷﻋﻤﺎل ﺍﻟﻔﻜﺭﻴﺔ ،ﻤﺸﺭﻭﻉ ﻤﻜﺘﺒﺔ ﺍﻷﺴﺭﺓ(. ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻌﺭﺒﻴﺔ )ﺍﻹﻟﻜﺘﺭﻭﻨﻴﺔ( -1ﺃﺸﺭﻑ ﺼﺎﻟﺢ ﻤﺤﻤﺩ ﺴﻴﺩ ،ﻗﺭﺍﺀﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﻭﺤﻀﺎﺭﺓ ﺃﻭﺭﺒﺎ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ– .ﺍﻟﻁﺒﻌﺔ ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﺸﺭﻜﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻹﻟﻜﺘﺭﻭﻨﻴﺔ ﺍﻟﻌﺭﺒﻲ) .2008 ،ﺴﻠﺴﺔ ﺍﻟﻤﺅﺭﺥ ﺍﻟﺼﻐﻴﺭ.(4 ، ﻋﺒﺎﺭﺓ ﻋﻥ ﻜﺘﺎﺏ ﺠﻴﺏ ﻴﺘﻀﻤﻥ ﺃﺤﺩﺍﺙ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻤﻭﺜﻘﺔ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ ،ﻜﺘﺎﺏ ﻭﻜﺎﺘﺒﺎﺕ ﻤﻌﺭﻭﻓﻭﻥ ﻴﺘﺤﺩﺜﻭﻥ ﻓﻲ ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ ،ﻋﻥ ﻤﺨﺘﻠﻑ ﻨﻭﺍﺤﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺃﻟﻤﺎﻨﻴﺎ، ﻤﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺇﻟﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺃﺭﻗﺎﻡ ﻭﺤﻘﺎﺌﻕ ،ﻤﻊ ﺭﺴﻭﻡ ﺒﻴﺎﻨﻴﺔ ﻤﻤﺘﻌﺔ ﻟﺘﻁﻭﺭﺍﺘﻬﺎ ﺍﻟﺯﻤﻨﻴﺔ. -2ﻜﺘﺎﺏ ﺤﻘﺎﺌﻕ ﻋﻥ ﺃﻟﻤﺎﻨﻴﺎ :ﻋﺸﺭﺓ ﺃﺠﺯﺍﺀ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 2009/4/16ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: ()http://www.tatsachen-ueber-deutschlanl.de/ar/home1.html -3ﻨﺒﻴل ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺇﻨﺠﻠﺘﺭﺍ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ- ،ﺩﻤﻴﺎﻁ :ﻜﻠﻴﺔ ﺁﺩﺍﺏ ﺩﻤﻴﺎﻁ) ،ﻤﻨﺸﻭﺭﺓ ﺒﺎﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺤﺭﺓ :ﻭﻴﻜﻴﺒﻴﺩﻴﺎ (http://ar.wikipedia -4ﻭﻴل ﺩﻴﻭﺭﺍﻨﺕ ،ﻗﺼﺔ ﺍﻟﺤﻀﺎﺭﺓ :ﻤﺎﺠﻼﻥ ﻭﻜﺸﻑ ﺍﻷﺭﺽ– .ﻤﺘﺎﺡ ﺒﺘﺎﺭﻴﺦ 24ﺃﺒﺭﻴل 2009 ﻋﻠﻰ ﺍﻟﺭﺍﺒﻁ: () http://islamport.com/w/amm/Web/2482/10096.htm ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻤﺸﺘﺭﻜﺔ "ﺃﻜﺜﺭ ﻤﻥ ﻤﺅﻟﻑ" -1ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻤﺼﻁﻔﻰ ،ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺤﺴﻭﻨﺔ ،ﺃﺼﻭل ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ -.ﺍﻟﻘﺎﻫﺭﺓ: ﻤﻁﺒﻌﺔ ﺠﺭﻴﺩﺓ ﺍﻟﺼﺒﺎﺡ.1958 ، -2ﺃﺤﻤﺩ ﻴﻭﺴﻑ ،ﻤﺤﻤﺩ ﺯﺒﺎﺭﺓ ،ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ– .ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭﺍ ﺍﻟﻤﺼﺭﻴﺔ.1989 ، -3ﺇﺴﻤﺎﻋﻴل ﻴﺎﻏﻲ ،ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺃﺒﻭ ﻋﻠﻴﻪ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ– .ﺍﻟﺭﻴﺎﺽ :ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ ﻟﻠﻨﺸﺭ.1984 ، -4ﺠﻼل ﻴﺤﻴﻰ ،ﺠﺎﺩ ﻁﻪ ،ﻤﻌﺎﻟﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ :ﺩﺭﺍﺴﺔ ﻟﺘﻁﻭﺭ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ ﻭﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻟﻌﺎﻟﻡ– . ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﻨﺸﺄﺓ ﺍﻟﻤﻌﺎﺭﻑ.1974 ، -5ﺸﻭﻗﻲ ﺃﺒﻭ ﺨﻠﻴل ،ﻫﺎﻨﻲ ﺍﻟﻤﺒﺎﺭﻙ ،ﺩﻭﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺩﻤﺸﻕ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ.1996 ، -6ﺸﻭﻗﻲ ﻋﻁﺎ ﺍﷲ ﺍﻟﺠﻤل ،ﻋﺒﺩ ﺍﷲ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺇﺒﺭﺍﻫﻴﻡ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻟﻨﻬﻀﺔ ﺤﺘﻰ ﺍﻟﺤﺭﺏ ﺍﻟﺒﺎﺭﺩﺓ .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻜﺘﺏ ﺍﻟﻤﺼﺭﻱ ﻟﺘﻭﺯﻴﻊ ﺍﻟﻤﻁﺒﻭﻋﺎﺕ.2000 ، -7ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻁﺭﻴﻕ ،ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻨﻭﺍﺭ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﻤﺅﺘﻤﺭ ﻓﻴﻴﻨﺎ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ.1974 ، -8ﻫﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﻨﻌﻨﻌﻲ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻤﻌﺎﺼﺭ :ﺃﻭﺭﻭﺒﺎ ﻤﻥ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ– .ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ.2004 ، -9ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻤﺤﻤﻭﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ.1999 ، -10 ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻠﻴﻤﺎﻥ ﻨﻭﺍﺭ ،ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ،ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺇﻟﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ.1999 ، -11 ﻤﺠﻤﻭﻋﺔ ﺒﺎﺤﺜﻴﻥ ،ﺃﺜﺭ ﺍﻟﻌﺭﺏ ﻭﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ،ﺩﺭﺍﺴﺔ ﺒﺈﺸﺭﺍﻑ ﻤﺭﻜﺯ ﺘﺒﺎﺩل ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺒﺎﻟﺘﻌﺎﻭﻥ ﻤﻊ ﻤﻨﻅﻤﺔ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ )ﻴﻭﻨﺴﻜﻭ(– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺄﻟﻴﻑ ﻭﺍﻟﻨﺸﺭ 466) .1970 ،ﺼﻔﺤﺔ(. -12 ﻤﺤﻤﺩ ﺃﻨﻴﺱ ،ﻤﺤﻤﺩ ﻓﻭﺯﻱ ﺸﻜﺭﻱ ،ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺤﺩﻴﺜﺔ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ. –ﺍﻟﻘﺎﻫﺭﺓ :ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ ﺍﻟﻤﺼﺭﻴﺔ) .1957 ،ﺍﻟﺠﺯﺀ ﺍﻷﻭل(. ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻤﺘﺭﺠﻤﺔ -1ﺁﻥ ﺠﺭﺍﻨﺕ ،ﻫﺎﺭﻭﻟﺩ ﺘﻤﺒﺭﻟﻲ ،ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﻭﺍﻟﻌﺸﺭﻴﻥ )/(1950-1789 ﺘﺭﺠﻤﺔ ﺒﻬﺎﺀ ﻓﻬﻤﻲ ،ﺃﺤﻤﺩ ﻋﺯﺕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ،ﺍﻟﻘﺎﻫﺭﺓ.1985 ، -2ﺒﻴﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺃﺯﻤﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ) /(1945-1914ﺘﻌﺭﻴﺏ ﺠﻼل ﻴﺤﻴﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1980 ، -3ﺒﻴﻴﺭ ﺭﻨﻭﻓﺎﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ :ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ) /(1914-1815ﺘﺭﺠﻤﺔ ﺠﻼل ﻴﺤﻴﻰ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1978 ، -4ﺝ.ﺝ .ﻜﻭﻟﺴﺘﻭﻥ ،ﻋﺎﻟﻡ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ ،ﺘﺭﺠﻤﺔ ﺠﻭﺯﻴﻑ ﻨﺴﻴﻡ– .ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﺅﺴﺴﺔ ﺸﺒﺎﺏ ﺍﻟﺠﺎﻤﻌﺔ.1983 ، -5ﺠﻔﺭﻱ ﺒﺭﻭﻥ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﻋﻠﻲ ﺍﻟﻤﺯﺭﻭﻗﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﻋﻤﺎﻥ: ﺍﻷﻫﻠﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ 596) .2006 ،ﺼﻔﺤﺔ(. -6ﺠﻭﺭﺝ ﻫﺎﺭﺏ ،ﺍﻟﻤﻭﺠﺯ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻜﺸﻑ ﺍﻟﺠﻐﺭﺍﻓﻲ /ﺘﻌﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻱ ﻁﺭﻴﺢ– . ﺍﻹﺴﻜﻨﺩﺭﻴﺔ :ﻤﺅﺴﺴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ.1993 ، -7ﺠﻭﻥ ﻫﺎﻤﺭﺘﻥ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ /ﺘﺭﺠﻤﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺘﺭﺠﻤﺔ ﺒﻭﺯﺍﺭﺓ ﺍﻟﻤﻌﺎﺭﻑ– .ﺍﻟﻘﺎﻫﺭﺓ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ(. -8ﺠﻴﻤﺱ ﻭﺴﺘﻔﺎل ﺘﻭﻤﺴﻭﻥ ،ﻭﺁﺨﺭﻭﻥ ،ﺤﻀﺎﺭﺓ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ،ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺯﻜﻲ. –ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ.1961 : -9ﺩﺍﻨﺘﻲ ﺁﻟﻴﺠﻴﻴﺭﻱ ،ﺍﻟﻜﻭﻤﻴﺩﻴﺎ ﺍﻹﻟﻬﻴﺔ /ﺘﺭﺠﻤﺔ ﻭﺘﻘﺩﻴﻡ ﺤﺴﻥ ﻋﺜﻤﺎﻥ ،ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ،ﺍﻟﻘﺎﻫﺭﺓ: ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ) .2001 ،ﻤﻜﺘﺒﺔ ﺍﻷﺴﺭﺓ -ﺃﻤﻬﺎﺕ ﺍﻟﻜﺘﺏ(. -10 ﺭﻭﺒﺭﺕ ﺍﻟﻤﺭ ،ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺩﻴﺙ /ﺍﻟﺠﺯﺀ ﺍﻷﻭل :ﺘﺭﺠﻤﺔ ﻤﺤﻤﻭﺩ ﺃﻤﻴﻥ؛ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ :ﺘﺭﺠﻤﺔ ﺤﺴﻥ ﻋﻠﻲ ﺫﻨﻭﻥ– .ﺒﻐﺩﺍﺩ :ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻤﺘﻨﺒﻲ.1964 ، -11 ﺭﻭﻻﻥ ﻤﻭﺴﻨﻴﻴﺔ ،ﺘﺎﺭﻴﺦ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻌﺎﻡ /ﺘﻌﺭﻴﺏ ﻴﻭﺴﻑ ﺃﺴﻌﺩ ﺩﺍﻏﺭ ﻭﻓﺭﻴﺩ ﻡ.ﺩﺍﻏﺭ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ) .1969 ،ﺍﻟﺠﺯﺀ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻘﺭﻨﺎﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ ﻭﺍﻟﺴﺎﺒﻊ ﻋﺸﺭ :ﺍﻟﺘﺤﻭل ﺍﻟﻔﻜﺭﻱ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﻁﺭﺃ ﻋﻠﻲ ﺍﻟﺒﺸﺭﻴﺔ ﻁﻠﻭﻉ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺴﻴﻁﺭﺓ ﺃﻭﺭﻭﺒﺎ(. -12 ﺸﺎﺭل ﺃﺩﺭﻯ ﺠﻭﻟﻴﺎﻥ ،ﺘﺎﺭﻴﺦ ﺃﻓﺭﻴﻘﻴﺎ /ﺘﺭﺠﻤﺔ ﻁﻠﻌﺕ ﻋﻭﻀﻲ ﺃﺒﺎﻅﺔ ،ﻤﺭﺍﺠﻌﺔ ﻋﺒﺩ ﺍﻟﻤﻨﻐﻡ ﻤﺎﺠﺩ ،ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﻤﺼﺭ.1968 ، -13 ﺸﺎﺭل ﺍﻨﺩﺭﻯ ﺠﻭﻟﻴﺎﻥ ،ﺘﺎﺭﻴﺦ ﺃﻓﺭﻴﻘﻴﺎ /ﺘﺭﺠﻤﺔ ﻁﻠﻌﺕ ﻋﻭﻀﻲ ﺃﺒﺎﻅﺔ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻤﺎﺠﺩ ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ 168) .1968 ،ﺼﻔﺤﺔ(. -14 ﻏﻭﺴﺘﺎﻑ ﻟﻭﺒﻭﻥ ،ﺭﻭﺡ ﺍﻟﺜﻭﺭﺍﺕ ﻭﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ /ﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﻋﺎﺩل ﺯﻋﻴﺘﺭ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻌﺼﺭﻴﺔ 183) .1934 ،ﺼﻔﺤﺔ( -15 ﻙ .ﻡ .ﺒﻨﻴﻜﺎﺭ ،ﺁﺴﻴﺎ ﻭﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ /ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺘﻭﻓﻴﻕ ﺠﺎﻭﻴﺩ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1962 ، -16 ﻜﺭﻴﺕ ،ﺒﺭﻨﺘﻭﻥ ،ﻤﻨﺸﺄ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ /ﺘﺭﺠﻤﺔ ﺩ .ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻤﺭﺍﺩ– .ﺩﻤﺸﻕ: ﻤﻁﺒﻌﺔ ﻤﻔﻴﺩ ﺍﻟﺠﺩﻴﺩﺓ ،ﺩ .ﺕ. -17 ﻤﺤﻤﻭﺩ ﻜﺎﻤل ﺍﻟﻨﺎﻗﺔ ،ﺩﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ /ﺘﺭﺠﻤﺔ ﺸﻜﺭﻱ ﻋﺒﺎﺱ ﺤﻠﻤﻲ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻭﻡ) .1996 ،ﺍﻟﻜﺘﺏ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺭﺍﺸﺩﻴﻥ(9 ، -18 ﻤﻴﺭل ﺩﻭﺒﻴﻨﻴﺎﻩ ،ﺘﺎﺭﻴﺦ ﺍﻹﺼﻼﺡ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ /ﺘﺭﺠﻤﺔ ﺍﻟﺸﻴﺦ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺤﻭﺭﺍﻨﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ– .ﺒﻴﺭﻭﺕ :ﻤﻨﺸﻭﺭﺍﺕ ﻤﻜﺘﺒﺔ ﺍﻟﻤﺸﻌل ﺒﺈﺸﺭﺍﻑ ﺭﺍﺒﻁﺔ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻹﻨﺠﻠﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ.1878 ، -19 ﻫـ.ﺠـ .ﻭﻴﻠﺯ ،ﻤﻭﺠﺯ ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ /ﺘﻌﺭﻴﺏ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺘﻭﻓﻴﻕ ﺠﺎﻭﻴﺩ– .ﺍﻟﻘﺎﻫﺭﺓ: ﻤﻁﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ(. -20 ﻫﺎﺭﻱ ﺇﻴﺒﺭﺘﺱ ،ﻤﺼﻠﺢ ﻓﻲ ﺍﻟﻤﻨﻔﻰ ﺠﻭﻑ ﻜﻠﻔﻥ :ﻤﻭﺠﺯ ﻋﻥ ﺤﻴﺎﺘﻪ ﻭﻤﺒﺎﺩﺌﻪ /ﺘﺭﺠﻤﺔ ﻭﻟﻴﻡ ﻭﻫﺒﺔ ﺒﺒﺎﻭﻱ. -21 ﻫﺎﻴﻨﻜﻪ ﺯﻭﺩﻫﻭﻑ ،ﻤﻌﺫﺭﺓ ﻜﻭﻟﻭﻤﺒﻭﺱ :ﻟﺴﺕ ﺃﻭل ﻤﻥ ﺍﻜﺘﺸﻑ ﺃﻤﺭﻴﻜﺎ /ﺘﻌﺭﻴﺏ ﺤﺴﻴﻥ ﻋﻤﺭﺍﻥ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -.ﺍﻟﺭﻴﺎﺽ :ﻤﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ312) .2001 ،ﺼﻔﺤﺔ( -22 ﻫﺭﺒﺭﺕ ﺍ.ل .ﻓﻴﺸﺭ ،ﺃﺼﻭل ﺍﻟﺘﺎﺭﻴﺦ ﺍﻷﻭﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻤﻥ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﺃﻟﻰ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﺭﻨﺴﻴﺔ /ﺘﺭﺠﻤﻪ ﺯﻴﻨﺏ ﺭﺍﺸﺩ ،ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻤﺼﻁﻔﻰ– .ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1965 ، -23 ﻫﺭﺒﺭﺕ ﺍ.ل .ﻓﻴﺸﺭ ،ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ /ﺘﻌﺭﻴﺏ ﻨﺠﻴﺏ ﻫﺎﺸﻡ ،ﻭﺩﻴﻊ ﺍﻟﻀﺒﻊ– . ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.1956 ، -24 ﻴﻭﻤﻴﺎﺕ ﺭﺤﻠﺔ ﻓﺎﺴﻜﻭ ﺩﺍﺠﺎﻤﺎ ﻭﺘﻘﺭﻴﺭ ﺭﺤﻠﺔ ﺩﻭﺯ ﺴﺎﻨﺘﻭﺱ /ﺘﺭﺠﻤﺔ ﻭﺩﺭﺍﺴﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺸﻴﺦ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ،ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ، 115) .1995ﺼﻔﺤﺔ() ،ﺍﻷﻟﻑ ﻜﺘﺎﺏ ﺍﻟﺜﺎﻨﻲ.(170 ، ﺍﻟﻨﺩﻭﺍﺕ ﻭﺍﻟﻤﺅﺘﻤﺭﺍﺕ .1ﺸﻭﻗﻲ ﻀﻴﻑ ،ﻤﺤﺎﻀﺭﺍﺕ ﺒﻌﻨﻭﺍﻥ "ﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ،ﻤﺅﺘﻤﺭ ﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺍﻟﺩﻭﺭﺓ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﺴﺘﻴﻥ– .ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﺎﺭﺱ .2002 ﺃﻟﺜﻴﺕ ﻫﺫﻩ ﺍﻟﻤﺤﺎﻀﺭﺓ ﻓﻲ ﺍﻟﺠﻠﺴﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻤﺅﺘﻤﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺩﻭﺭﺘﻪ ﺍﻟﺜﺎﻤﻨﺔ ﻭﺍﻟﺴﺘﻴﻥ ﻤﺴﺎﺀ ﻴﻭﻡ ﺍﻻﺜﻨﻴﻥ 11ﻤﺤﺭﻡ ﺴﻨﺔ 1423ﻩ ،ﺍﻟﻤﻭﺍﻓﻕ 25ﻤﻥ ﻤﺎﺭﺱ )ﺁﺫﺍﺭ( ﺴﻨﺔ 2002ﻡ. -2ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﻋﺜﻤﺎﻥ ﺍﻟﺘﻭﻴﺠﺭﻱ ،ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ "ﺃﺜﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ"– . ﻨﺩﻭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺨﺭﻯ– .ﺍﻟﺭﻴﺎﺽ ،ﻤﺎﺭﺱ .1998 ﻨﺩﻭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﻬﺭﺠﺎﻥ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺘﺭﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺍﻟﺴﻌﻭﺩﻴﺔ ﺍﻟﻔﺘﺭﺓ ﻤﺎ ﺒﻴﻥ 19-4 ﻤﺎﺭﺱ 1998ﻡ. اﻟﻤﺼﺎدر "ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ ﻭﺍﻟﻤﻘﺎﻻﺕ ﺍﻷﺠﻨﺒﻴﺔ "ﺍﻟﻤﻁﺒﻭﻋﺔ 1- Althaus Paul, The Ethics of Marthin Luther/ Translated by Robert C. 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"ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ ﻭﺍﻟﻤﻘﺎﻻﺕ ﺍﻷﺠﻨﺒﻴﺔ "ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ 1- "The Death of Magellan 1521" ,Eye Witness to History, -available in march 2001 at: (http://www.eyewitnesstohistory.com/magellan .htm) 2- "historical overview of the inquisition" .available in 5 December 2008 at: (http://galileo.rice.edu/lib/student_work/tria196/loftis/overview.html) 3- "Pop Paul IV Biography", in Biography Base, Available In 20 March 2009 at: (http://www.biographybaes.com/biography/Paul_IV_Pope.html) 4- "The Twelve Articles of the Black Forest" , available in 16 April 2009, at: (http://en.wikipedia.org/wiki/Twelve_Artices_of_the_Black_Forest) 5- "Thirty Years, War- Casualties and disease". –available in 20 January 2009 at: (http://www.experincefestival.com/a/Thirty_Years_War/id/385103) 6- "Thirty Years, War- Danish intervention". –available in 20 January 2009 at: (http://www.experincefestival.com/a/Thirty_ Years_War/id/385103). 7- "Thirty Years, War- Political consequences". –available in 20 January 2009 at: (http://www.experiencefestival.com/a/Thirty_Years_War/id/385103). 8- "Thirty Years, War- Swedish intervention", -available in 20 January 2009 at: (http://www.experincefestival.com/a/Thirty_Years_War/id/385103) 9- "Thirty Years War –Swedish- French intervention", -available in 20 January 2009 at: http://www.experiencefestival.com/a/Thirty_Years_War/id/385103). 10- " Thirty Years War- Swedish- French intervention" available in 20 January 2009 at: (http://www.experiencefestival.com/a/Thirty_Years_War/id/385103) 11- " Thirty Years War-The Peace of Westphalia". –available in 20 January 2009 at: (http://www.experiencefestival.com/a/Thirty_Years_War/id/385103). 12- Alexander Ganse, The Bohemian Lands in the 30 years War, Part of World History at KMLA. – available in 12/11/2004 at:(http://www.zum.de/whkmal/region/germany/30 yearsczech.html). 13in 13- David Burr, "INQUSISITION: INTRODUCTION" .-available 15 February 2009 at: (http://www.fordham.edu/halsall/source/inquisition1.html) 14- J.A. Wylie LL.D., History of the Jesuits: Excerpted from the massive, 2 vol. History at KMLA. –available in 12/11/2004 at: (http://reformation.org/jesuits1.html) 15- Josiah C.Ang, PM, Historical Timeline of the Royal Sultanate of Sulu Including Related Events of Neighboring People, -Center for Southeast Asian Studies.- available in 25 April 2009 at: (http://www.seasite.niu.edu/Tagalog/Muslim/historical_timeline) Leopold von Ranke, "Portrait of Pope Paul IV" .-avaailable in at: August 2004 161 (http://www.umass.edu/wsp/methodlogy/ranke/paul.html). Pierre de Nolhac, Petraque et I,humanism.- available in 15 17- )April 2009 at: (http://jhir.library.jhu.edu/handle/1774.2/181 Robert Green Ingersoll, "Spain And Spaniard" .-available in 20 2009 at: 18- March _(http://www.infidels.org/library/historical/robert_ingersollLspain_and )spaniard.html ﺍﻟﻤﻭﺴﻭﻋﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ "ﺍﻟﻤﻁﺒﻭﻋﺔ" -1ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﻤﺩﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ ﻓﺎﻴﺯﺓ ﺤﻜﻴﻡ ﺭﺯﻕ ﺍﷲ -ﺍﻟﻘﺎﻫﺭﺓ :ﺩﺍﺭ ﺍﻟﺸﻌﺏ) ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ(. -2ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﻴﺴﺭﺓ /ﺇﺸﺭﺍﻑ ﻤﺤﻤﺩ ﺸﻔﻴﻕ ﻏﺭﺒﺎل – .ﺍﻟﻘﺎﻫﺭﺓ :ﺍﻟﺩﺍﺭ ﺍﻟﻘﻭﻤﻴﺔ ﺍﻟﻨﺸﺭ، .1959 -3ﻤﻭﺴﻭﻋﺔ ﺍﻟﻔﻠﺴﻔﺔ /ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﺩﻭﻱ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ– .ﺒﻴﺭﻭﺕ :ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﻭﺍﻟﻨﺸﺭ) .1984 ،ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ(. -4ﺍﻟﻤﻭﺴﻭﻋﺔ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﻤﺫﺍﻫﺏ ﻭﺍﻷﺤﺯﺍﺏ ﺍﻟﻤﻌﺎﺼﺭﺓ /ﺇﺸﺭﺍﻑ ﻭﺘﺨﻁﻴﻁ ﻭﻤﺭﺍﺠﻌﺔ ﻤﺎﻨﻊ ﺒﻥ ﺤﻤﺎﺩ ﺍﻟﺠﻬﻨﻤﻲ– .ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻤﻨﻘﺤﺔ ﻭﻤﻭﺴﻌﺔ. -5ﻤﻭﺴﻭﻋﺔ ﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻟﻡ ،ﻭﻟﻴﺎﻡ ﻻﻨﺠﺯ؛ ﺃﺸﺭﻑ ﻋﻠﻰ ﺍﻟﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﻤﺼﻁﻔﻰ ﺯﻴﺎﺩﺓ ،ﺍﻟﻘﺎﻫﺭﺓ: ﻤﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻤﺼﺭﻴﺔ) .19598 ،ﺍﻟﺠﺯﺀ ﺍﻟﺨﺎﻤﺱ(. -6ﻤﻭﺴﻭﻋﺔ ﺘﺎﺭﻴﺦ ﺃﻭﺭﺒﺎ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﻌﺎﺼﺭ /ﻤﻔﻴﺩ ﺍﻟﺯﻴﺩﻱ– .ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ -ﻋﻤﺎﻥ :ﺩﺍﺭ ﺃﺴﺎﻤﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ2) .2004 ،ﺝ 1184 ،ﺼﻔﺤﺔ(. ﺍﻟﻤﻭﺴﻭﻋﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ "ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ" -1ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ )(http://wwwalmaoso3a.com -2ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﺤﺭﺓ ﻭﻴﻜﻴﺒﻴﺩﻴﺎ(www.wikipedia.org) : -3ﻤﻭﺴﻭﻋﺔ ﺍﻟﺩﻭل، ﺒﻭﺍﺒﺔ ﻋﻤﺎﻥ: )(http://www.omanss.com/book/data/data6/7499.html -4ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻌﺎﻟﻤﻲ ،ﺭﺌﻴﺱ ﺍﻟﺘﺤﺭﻴﺭ ﺃﺤﻤﺩ ﻤﻬﺩﻱ ﺍﻟﺸﻭﻴﺨﺎﺕ– .ﺍﻟﺭﻴﺎﺽ :ﻤﺅﺴﺴﺔ ﺃﻋﻤﺎل ﺍﻟﻤﻭﺴﻭﻋﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ) 2004 ،ﺍﻹﺼﺩﺍﺭ ﺍﻟﺭﻗﻤﻲ(. -5ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﺭﺒﻴﺔ :ﺒﻭﺍﺒﺔ ﻋﺭﺒﻴﺔ ﺇﺴﻼﻤﻴﺔ ﺸﺎﻤﻠﺔ(http://aarabiah.isoc.ae) : -6ﻤﻭﺴﻭﻋﺔ ﺍﻟﻤﻌﺭﻓﺔ(http://www.marefa.org) : -7ﻤﻭﺴﻭﻋﺔ ﺍﻟﻭﺍﺤﺔ(http://www.coptreal.com) : -8ﻤﻭﺴﻭﻋﺔ ﻓﻨﻭﻥ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ: (http://www.civilizationstory.com/tharwat) -9 ﺩﻭﺍﺌﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻷﺠﻨﺒﻴﺔ "ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ" 1- The Catholic Encyclopedia: Heinrich Wallau, "Johann Gutenberg". – New York: Robert Appleton Company, 1910 (vol.7).- Available in 18 Apr. 2009 (http://www.newadvent.org/cathen/07090a.htm). 2- The Catholic Encyclopedia: Otto Hartig, "John & Sebastian Cabot", New York: Robert Appleton Company, 1908. (Vol.3), -Available 2 May 2009, at: (http://www.newadvent.org/cathen/03126d.htm). 3- The Catholic Encyclopedia: J. Loughlin, "Pope Paul IV." ,-New York: Robert Appleton Company. Retrieved March 20, 2009 from New Advent: (http://www.newadvent.org/cathen/11581a.htm). 4- The Catholic Encyclopedia: Sixth Edition, -New York: Columbia University Press, 2007. Available in 03/04/3009 at: (http://www.bartleby.com/65/th/ThirtyYe.html). ﺍﻟﻤﻭﺍﻗﻊ ﺍﻻﻟﻜﺘﺭﻭﻨﻴﺔ (http://www.fesal.net/articles) :ﺃﺩﻴﺎﻥ ﻭﻤﻌﺘﻘﺩﺍﺕ: ﻤﻘﺎﻻﺕ، ﺸﺒﻜﺔ ﺍﻟﻔﻴﺼل ﻨﺕ-1 (http://www.annabaa.org) : ﺸﺒﻜﺔ ﺍﻟﻨﺒﺄ ﺍﻟﻤﻌﻠﻭﻤﺎﺘﻴﺔ-2 :ﺍﻹﻨﺘﺭﻨﺕ ﺸﺒﻜﺔ ﻋﻠﻰ ﺘﺭﻨﺕ ﻤﺠﻤﻊ ﻤﻭﻗﻊ-3 (http://www.thecounciloftrent.com/index.htm) (http://www.nndb.com/people) :(NNDB) ﺍﻟﻨﺴﺨﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻤﻥ-4 ﺍﻟﺨﺎﺘﻤﺔ ﺩﻟﻠﺕ ﺍﻷﻁﺭﻭﺤﺔ ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻨﺘﺎﺌﺞ ﺃﻫﻤﻬﺎ ﻤﺎ ﻴﻠﻲ -: .1 ﺘﻭﻗﻔﺕ ﻏﺯﻭﺍﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺒﺤﺭﻴﺔ ﺒﻌﺩ ﻤﻌﺎﻭﻴﺔ ،ﻭﺸﻐﻠﺕ ﺍﻟﺩﻭﻟﺔ ﺒﺤﺭﻭﺏ ﺩﺍﺨﻠﻴﺔ ﻤﺩﺓ ﻜﺒﻴﺭﺓ، ﻭﻟﻤﺎ ﻫﺩﺃﺕ ﺍﻷﺤﻭﺍل ﺒﻬﺎ ﻟﻡ ﻴﻜﻥ ﻏﺯﻭﻫﺎ ﺍﻟﺒﺤﺭﻱ ﻨﺸﻴﻁﺎﹰ ،ﻭﻜﺎﻨﺕ ﻨﻬﺎﻴﺔ ﻤﻭﺴﻰ ﺒﻥ ﻨﺼﻴﺭ ﻨﻬﺎﻴﺔ ﻟﻪ ﻭﻟﻺﺴﻼﻡ ﻭﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻟﻜﻥ ﺍﻟﺒﺤﺭﻴﻴﻥ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻕ ﻭﻓﻲ ﺇﺴﺒﺎﻨﻴﺎ ﻨﺎﻭﺸﻭﺍ ﺠﺯﺭ ﺍﻟﺒﺤﺭ ﺍﻷﺒﻴﺽ ﻭﺸﻭﺍﻁﺊ ﺃﻭﺭﻭﺒﺎ ،ﻭﻟﻡ ﺘﺄﺕ ﺃﻋﻤﺎﻟﻬﻡ ﺒﻔﺘﻭﺡ ﺫﺍﺕ ﻗﻴﻤﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻭﻟﻜﻨﻬﻡ ﻟﻔﺘﻭﺍ ﺃﻨﻅﺎﺭ ﻫﺫﻩ ﺍﻟﺒﻼﺩ ﺇﻟﻰ ﻗﻭﺓ ﺍﻟﻌﺭﺏ .2 ل ﻤﻥ ﻗﺒﻠﻬﻡ ،ﻭﻜﺎﻥ ﺍﻷﻏﻠﺒﻴﺔ ﻓﻲ ﺼﺎﺭﺕ ﺼﻘﻠﻴﺔ ﺒﻌﺩ ﻓﺘﺤﻬﺎ ﺇﻤﺎﺭﺓ ﺃﻏﻠﺒﻴﺔ ،ﻴﺘﻭﻟﻰ ﺃﻤﺭﻫﺎ ﻭﺍ ٍ ﻨﺯﺍﻉ ﻭﻤﻨﺎﻭﺸﺎﺕ ﻤﺴﺘﻤﺭﺓ ﻤﻊ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ ﺍﻟﺘﻲ ﻨﺸﺄﺕ ﺒﺎﻟﻤﻐﺭﺏ ،ﻭﺘﺭﻴﺩ ﺍﻟﺯﺤﻑ ﻨﺤﻭ ﺍﻟﺸﺭﻕ ،ﻭﻜﺎﻥ ﻫﻨﺎﻙ ﺃﻗﻭﻯ ﺒﻴﻥ ﺍﻟﻤﺫﻫﺒﻴﻥ ﺍﻟﺴﻨﻲ ﻭﺍﻟﺸﻴﻌﻲ ،ﻭﻜﺎﻥ ﺫﻟﻙ ﻴﻨﻌﻜﺱ ﻋﻠﻰ ﺠﺯﻴﺭﺓ ﺼﻘﻠﻴﺔ ،ﻭﻜﺎﻥ ﺒﻴﻥ ﺴﻜﺎﻨﻬﺎ ﻨﺯﺍﻉ ﺒﻴﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻟﺒﺭﺒﺭ ﻤﻥ ﻗﺒل . .3 ﻭﻜﺎﻥ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺼﻘﻠﻴﺔ ﻜﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺇﺴﺒﺎﻨﻴﺎ ،ﺇﺫ ﺘﺭﻗﺒﻭﺍ ﻨﺩﺓ ﻤﻥ ﺍﻟﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻋﻠﻰ ﺍﻷﺨﺹ ﺒﻨﻲ ﺯﻴﺭﻱ ﺍﻟﺫﻴﻥ ﺨﻠﻔﻭﺍ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ ﻋﻠﻰ ﻏﺭﺏ ﺇﻓﺭﻴﻘﻴﺔ ،ﻭﻟﻜﻥ ﻟﻡ ﻴﻤﺩ ﺃﺤﺩ ﻟﻬﻡ ﻴﺩ ﺍﻟﻤﺴﺎﻋﺩﺓ ،ﻓﺎﻀﻁﺭﻭﺍ ﺇﻟﻰ ﺍﻟﺘﺴﻠﻴﻡ ﻭﺍﻻﺴﺘﻼﻡ.ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻷﺜﺭ ﺍﻟﻔﺘﺢ ﺍﻹﺴﻼﻤﻲ ﻟﺼﻘﻠﻴﺔ ﻓﻘﺩ ﺩﺨل ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﺼﻘﻠﻴﺔ ﻓﺄﺩﻫﺸﻬﻡ ﻤﺎ ﻨﻘﻠﻬﺎ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺇﻟﻴﻪ ﻤﻥ ﺭﻗﻲ ﻭﺤﻀﺎﺭﺓ .ﻟﻘﺩ ﺒﺫﻟﻭﺍ ﺠﻬﺩﹰﺍ ﻓﻲ ﺘﺭﻗﻴﺘﻬﺎ ﻓﻲ ﻜل ﺠﻭﺍﻨﺏ .4 ﺍﻟﺤﻴﺎﺓ . ﻜﺎﻥ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻴﻥ ﻋﻠﻰ ﺤﻅ ﻤﻥ ﺍﻟﺫﻜﺎﺀ ،ﻭﻗﺩ ﻋﺭﻓﻭﺍ ﺒﻪ ﻤﻥ ﻗﺒل ،ﻟﻬﺫﺍ ﻟﻡ ﻴﻔﻌﻠﻭﺍ ﺒﺂﺜﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﺎ ﻓﻌل ﺒﻬﺎ ﺍﻷﺴﺒﺎﻥ .ﻓﻬﻨﺎﻙ -ﻭﻫﺫﺍ ﺒﻌﺩ ﺘﻨﺼﻴﺭ ﺼﻘﻠﻴﺔ ﺒﺯﻤﻥ .5 ﺒﻁﻭﻴل . ﻜﺎﻨﺕ ﺍﻟﺼﻭﺭﺓ ﺍﻟﺘﻲ ﻗﺭﺕ ﻓﻲ ﺃﺫﻫﺎﻨﻬﻡ ﻋﻨﻪ ﻤﻤﺎ ﻴﺼﻌﺏ ﻤﺤﻭﻩ ،ﻭﻟﻜﻥ ﺤﻀﺎﺭﺓ ﺼﻘﻠﻴﺔ ﻅﻠﺕ ﻓﻲ ﺘﻘﺩﻡ ﻟﻤﺩﺓ ﻁﻭﻴﻠﺔ ﺒﻌﺩ ،ﻭﻅﻠﺕ ﻤﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺒﺎﺩﻴﺔ ﻋﻠﻴﻬﺎ ،ﻭﻟﻭ ﺘﻘﺒل ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﺍﻹﺴﻼﻡ ﻭﺍﺘﺨﺫﻭﻩ ﺩﻴﻨﹰﺎ ﻟﻜﺎﻥ ﻋﻬﺩ ﻫﺫﺍ ﺍﻻﺯﺩﻫﺎﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺃﻁﻭل ﺯﻤﻨﹰﺎ .6 ﻭﺃﺒﻘﻰ . ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺩﺨﻠﻭﺍ ﻫﺫﻩ ﺍﻟﺠﺯﻴﺭﺓ ﻭﻫﻡ ﻓﻲ ﺃﻭﺝ ﺍﺯﺩﻫﺎﺭﻫﻡ ﻭﺭﻗﻴﻬﻡ ﺍﻟﺤﻀﺎﺭﻱ ،ﻭﻜﺎﻥ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻗﺩ ﺘﺭﺠﻤﻭﺍ ﻤﻥ ﻋﻠﻭﻡ ﺍﻷﻤﻡ ﺍﻷﺨﺭﻯ ،ﻭﺩﺭﺴﻭﺍ ﻭﺍﺒﺘﻜﺭﻭﺍ ﺸﻴﺌﹰﺎ ﻜﺜﻴﺭﺍﹰ ،ﻓﻜﺎﻨﺕ ﺍﻟﺒﻼﺩ ﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻟﺘﻲ ﺩﺨﻠﻬﺎ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺘﺘﻠﻘﻰ ﺜﻤﺎﺭﹰﺍ ﻨﺎﻀﺠﺔ ﻭﻋﻠﻭﻤﹰﺎ ﻗﺩ ﺃﺘﺕ ﺃﻜﻠﻬﺎ ﻓﻲ ﺠﻭﺍﻨﺏ ﺍﻟﻔﻜﺭ ﻭﺍﻟﺤﻀﺎﺭﺓ ،ﻭﻟﻡ ﺘﻜﻥ ﺼﻘﻠﻴﺔ ﻤﻨﻘﻁﻌﺔ ﻋﻥ ﺍﻟﺸﺭﻕ ،ﻜﻤﺎ ﻟﻡ ﺘﻜﻥ ﺇﺴﺒﺎﻨﻴﺎ ﻤﻨﻘﻁﻌﺔ ،ﺒل ﻜﺎﻨﺕ ﺭﺤﻼﺕ ﺍﻟﺤﺞ ﻭﻁﻠﺏ ﺍﻟﻌﻠﻡ ﻭﻟﻘﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻤﺎ ﻴﻐﺫﻱ ﺘﻴﺎﺭﺍﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺒﻬﺎ ،ﻓﻁل ﺍﻟﻨﺸﺎﻁ ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺒﻬﺎ ﻤﺴﺘﻤﺭﹰﺍ .7 ﻤﺘﺠﺩﺩﹰﺍ . ﻓﻘﺩ ﻭﺭﺙ ﺍﻟﻨﻭﺭﻤﺎﻨﺩﻴﻭﻥ ﻫﺫﻩ ﺍﻟﺤﻀﺎﺭﺓ ﻓﻠﻡ ﻴﺴﻌﻬﻡ ﺇﻻ ﺍﻟﺨﻀﻭﻉ ﻟﻬﺎ ﻭﺍﻻﻗﺘﺒﺎﺱ ﻤﻨﻬﺎ ،ﻭﺒﺭﺯ ﺒﻴﻥ ﺍﻟﺤﻜﺎﻡ ﺃﻨﺼﺎﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ "ﺭﻭﺠﺭ ﺍﻷﻭل" ﻓﺎﺘﺢ ﺍﻟﺠﺯﻴﺭﺓ ،ﻭﺃﺒﻨﻪ "ﺭﻭﺠﺭ ﺍﻟﺜﺎﻨﻲ" ﻭﺴﻤﺎﻫﻤﺎ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻓﻲ ﺘﺎﺭﻴﺨﻪ ﺒﺎﺴﻡ "ﺭﻭﺠﺎﺭ" ﻭﺍﻟﻤﻠﻙ "ﻓﺭﻴﺩﺭﻴﻙ ﺍﻟﺜﺎﻨﻲ ﻭﻭﻟﻴﻡ .8 ﺍﻟﺜﺎﻨﻲ . ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﺼﻘﻠﻴﺔ ﻓﺈﻨﻬﺎ ﺃﺴﻬﻤﺕ ﺒﺤﻅ ﻭﺍﻓﺭ ﻓﻲ ﻨﻘل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻗﻴﺔ ﺇﻟﻰ ﺍﻟﻐﺭﺏ ﻭﻜﺎﻨﺕ ﻤﺭﻜﺯ ﺘﺭﺠﻤﺔ ﻨﺸﻴﻁﺔ ،ﻭﺒﺤﻜﻡ ﻤﻭﻗﻌﻬﺎ ﻭﺘﺎﺭﻴﺨﻬﺎ ﻜﺎﻨﺕ ﻤﻠﺘﻘﻰ ﺃﺠﻨﺎﺱ ﻭﻟﻐﺎﺕ، ﻭﺴﺎﺩﺕ ﻓﻴﻬﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺤﻴﺔ ﺇﺫ ﺫﺍﻙ ﺍﻟﻭﺍﺴﻌﺔ ﺍﻻﻨﺘﺸﺎﺭ ،ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻭﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﺍﻟﻌﺭﺒﻴﺔ . .9 Conclusion The thesis demonstrated a set of results including the following: 1. I stopped invasions Muslims Navy after rolling, and operate state wars, internal length is great, what calmed down conditions by not invading marine active, and was the end of Musa Bin Naseer end for him and for Islam and the Islamic state, but maritime Muslims in the east and Spain Naoshua Islands Mediterranean and the shores of Europe, No come their Pftouh the historical value, but they drew the attention of this country to force the Arabs 2. Became Sicily after opening the Emirate of majority, shall hurry and before them, and had a majority in the conflict and skirmishes are continuing with the Fatimid dynasty, which originated in Morocco, and you want to crawl towards the east, and there was stronger among sects Sunni and Shiite, and that was reflected on the island of Sicily, and was among the population of the conflict between Arabs and Berbers before. 3. The position of the Muslims in Sicily as a position of Muslims in Spain, as Stay tuned ﻧﺪةfrom Islamic countries, especially between the ministers who left the Fatimids on West Africa, but did not provide a them a helping hand, so they had to delivery and receipt. As for the impact of the Islamic conquest of Sicily has entered the Normans Sicily Vadhchehem the Muslims are transferred to paper and civilization. I have worked hard in upgraded in all aspects of life. 4. Norman was the luck of intelligence, and they knew it before, this did not do the effects of what he did Muslims by the Spaniards. There is - and this after evangelize Sicily a time Btoal. 5. The picture that keratosis in their minds with him, making it difficult to erase, and but Sicily civilization has been in progress for a long time yet, and aspects of Arab life remained visible, even Normans accepted Islam and they have taken our era was this cultural prosperity longest time and kept the. 6. That Muslims have entered this island are at the height of their prosperity and Riqém civilization, and was Masharqa has translated the science of other nations, studied and created a bit much, was the European country that income Muslims receive fruit mature and sciences has paid off in the aspects of thought and civilization, and was not Sicily disconnected from the Middle , as did not unbroken Spain, but were pilgrimages and application of science and meet scientists, fueling currents of their culture, Aftl cultural and civilizational activity continues renewed. 7. Has inherited the Normans of this civilization did not afford only to undergo her and quote them, and has emerged between the rulers supporters of Arab culture "Roger the first" Light the island, and his son, "Roger II" and Smahma Ibn Khaldun in history as "Roger" and the King "Frederick II and William II. 8. Whatever the of Sicily order they contributed to a multitude luck in the transfer of Science East to the West and was the center of an active translation, by virtue of its location and its history was Forums races and languages, and prevailed as living language that widespread, Greek, Latin and Arabic. آـــﺮ واﻣﺘﻨﺎن ﰲ اﻟﺒﺪء أﺗﻘـﺪم ﺑﻌﻈـﻴﻢ اﻟـﺸﻜﺮ واﻻﻣﺘﻨــﺎن إﱃ اﷲ ) ﻋــﺰ وﺟــﻞ ( اﻟﺬي وﻓﻘﲏ ﻹﲤﺎم هﺬا اﻟﻌﻤﻞ . ُ ﻋﻠــﻲ إن أﺗﻘــﺪم واﺟــﺪ ﻟﺰاﻣــﺎ ﺑﻮاﻓﺮ اﻟﺸﻜﺮ وﺧﺎﻟﺺ اﻟﺜﻨـﺎء إﱃ أﺳــﺘﺎذي اﳉﻠﻴــﻞ اﳌــﺸﺮف ﻋﻠــﻰ اﻟﺮﺳﺎﻟﺔ اﻟﺪآﺘﻮر ) ﻧـﺰار آـﺮﱘ ﺟﻮاد اﻟﺮﺑﻴﻌﻲ ( ﳌﺎ ﺑﺬﻟﻪ ﻣـﻦ ﺟﻬﻮد ﻋﻠﻤﻴـﺔ ﻗﻴﻤـﺔ ﲣـﺺ اﻟﺒﺤـﺚ وﻣﻔﺮداﺗﻪ ...ﻓﻘﺪ وﺟﺪﺗﻪ ﻣﺜـﺎﻻ ﻟﻠﺘﻮاﺿﻊ اﻟﻌﻠﻤﻲ واﳋﻠﻘﻲ اﻟﻨﺒﻴﻞ آﻤﺎ وأﻗـﺪم ﺷـﻜﺮي إﱃ أﺳـﺎﺗﺬﺗﻲ اﻹﺟﻼء اﻟﺬﻳﻦ درﺳـﻮﻧﻲ ﰲ اﻟـﺴﻨﺔ اﻟﺘﺤﻀﲑﻳﺔ ﻓﻠﻬﻢ ﻣﲏ آـﻞ اﻻﺣـﱰام واﻟﺘﻘﺪﻳﺮ وﻟﻜﻞ ﻣﻦ أﺳﺪى ﻧـﺼﺤﺎ ً ً ﻻﳒﺎز هﺬا اﻟﺒﺤﺚ . أو رأﻳﺎ اﻟﺒﺎﺣـــﺜﺔ اﻻهﺪاء اﱃ ﻣﻌﻠﻢ اﻻﻧﺴﺎﻧﻴﺔ اﳌﺒﺪع اﻟﺬي اﻧﻘﺬﻧﺎ ﻣﻦ اﻟﻈﻼﻟﺔ واﻟﻈﻼم اﱃ اﳍﺪاﻳﺔ واﻟﻨﻮر . ﳏﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ واﻟﻪ وﺳﻠﻢ اﱃ روح اﺑﻲ اﻟﻄﺎهﺮة ) رﲪﻪ اﷲ ( اﻟﻰ ﺧﻴﻤﺔ اﻻﻣﺎن واﻟﺤﻨﺎن واﻟﻤﻼذ اﻟﺬي ﺣﻤﻠﻨﻲ وهﻨ ًﺎ ﻋﻠﻰ وهﻦ ....ﺑﺸﻔﺎﻩ اﻟﺪﻋﺎء واﻻﻣﻞ )اﻣﻲ( اﺧﻲ و اﺧﻮاﺗﻲ )ﺣﺴﲔ ,ﲰﻴﺔ ,رﻏﺪ ( ................اﳊﺐ اﻟﺼﺎدق واﻟﻌﻄﺎء اﻟﻼﳏﺪود اﻟﺒﺎﺣﺜﺔ إﻗﺮار اﻟﻤﺸﺮف أﺷﻬﺪ أن أﻋﺪاد هﺬﻩ اﻻﻃﺮوﺣﺘﻬﺎ اﻟﻤﻮﺳﻮﻣﺔ. ﺗﺄﺛﻴﺮات اﻟﺪﻳﺎﻧﺔ اﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ واﻟﺒﺮوﺗﺴﺘﺎﻧﺘﻴﺔ ﺧﻼل اﻟﻘﺮن اﻟﺴﺎدس ﻋﺸﺮ واﻟﺴﺎﺑﻊ ﻋﺸﺮ ﻓﻲ اﻟﻌﺎﻟﻢ اﻟﻌﺮﺑﻲ اﻟﺘﻲ ﺗﻘﺪﻣﺖ ﺑﻬﺎ ﻃــﺎﻟـــﺒﺔ اﻟﺪآﺘﻮراﻩ )ﻧﻐﻢ ﻣﺤﻤﺪ ﻋﻠﻲ ( ﻗﺪ ﺟﺮىﺖ ﺑﺄﺷـﺮاﻓﻲ ﻓﻲ ﺟﺎﻣﻌﺔ ﺳﺎﻧﺖ آﻠﻴﻤﻨﺘﺲ اﻟﻌﺎﻟﻤﻴﺔ وهﻲ ﺟﺰء ﻣﻦ ﻣﺘﻄﻠﺒﺎت ﻧﻴﻞ ﺷﻬﺎدة اﻟﺪآﺘﻮراﻩ ﻓﻲ ) ﺗﺎرﻳﺦ اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ ( ﻷﺟﻠﻪ وﻗﻌﺖ. اﻟﺘﻮﻗﻴﻊ: اﻻﺳﻢ :أ.م.د ﻧﺰار آﺮﻳﻢ ﺟﻮاد اﻟﺘﺎرﻳﺦ: إﻗﺮار ﻟﺠﻨﺔ ﻣﻨﺎﻗﺸﺔ ﻧﺤﻦ ﻟﺠﻨﺔ ﻣﻨﺎﻗﺸﺔ اﻟﻄﺎﻟﺒﺔ)ﻧﻐﻢ ﳏﻤﺪ ﻋﻠﻲ ( ﻧﺸﻬﺪ ﺑﺄﻧﻨﺎ ﻧﺎﻗ ﺸﻨﺎ اﻟﻄﺎﻟﺒ ﺔ ﻋ ﻦ اﻃﺮوﺣﺘﻬﺎ اﻟﻤﻮﺳﻮﻣﺔ . ﺗﺄﺛﲑات اﻟﺪﻳﺎﻧﺔ اﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ واﻟﱪوﺗﺴﺘﺎﻧﺘﻴﺔ ﺧﻼل اﻟﻘﺮن اﻟﺴﺎدس ﻋﺸﺮ واﻟﺴﺎﺑﻊ ﻋﺸﺮ ﰲ اﻟﻌﺎﱂ اﻟﻌﺮﺑﻲ ﻗﺮرﻧﺎ ﻗﺒﻮل اﻻﻃﺮوﺣﺔ آﺠﺰء ﻣﻦ ﻣﺘﻄﻠﺒﺎت ﻧﻴﻞ درﺟﺔ اﻟﺪآﺘﻮراﻩ ﻓﻲ ﺗﺨﺼﺺ)ﺗﺎرﻳﺦ اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ رﺋﻴﺲ اﻟﻠﺠﻨﺔ اﻻﺳﻢ : ﺑﺘﻘﺪﻳﺮ ) ( ﻋﻀﻮ اﻟﻠﺠﻨﺔ اﻻﺳﻢ : اﻟﺘﻮﻗﻴﻊ : اﻟﺘﻮﻗﻴﻊ : ﻋﻀﻮ اﻟﻠﺠﻨﺔ ﻋﻀﻮ اﻟﻠﺠﻨﺔ اﻻﺳﻢ : اﻻﺳﻢ اﻟﺘﻮﻗﻴﻊ: اﻟﺘﻮﻗﻴﻊ : : اﻣﺘﻴﺎز ( ﻋﻀﻮ اﻟﻠﺠﻨﺔ ﻋﻀﻮ اﻟﻠﺠﻨﺔ وﻣﺸﺮﻓًﺎ اﻻﺳﻢ : اﻻﺳﻢ اﻟﺘﻮﻗﻴﻊ: اﻟﺘﻮﻗﻴﻊ : : ﺗﺼﺎدق رﺋﺎﺳﺔ اﻟﺠﺎﻣﻌﺔ ﻋﻠﻰ ﻗﺮار ﻟﺠﻨﺔ اﻟﻤﻨﺎﻗﺸﺔ . اﻷﺳﺘﺎذ اﻟﺪآﺘﻮر ﻧـــــﺰار اﻟﺮﺑﻴﻌﻲ رﺋﻴﺲ اﻟﺠﺎﻣﻌﺔ ﻓﻲ ﺟﻤﻬﻮرﻳﺔ اﻟﻌﺮاق ﺑﺴﻢ اﷲ اﻟﺮﲪﻦ اﻟﺮﺣﻴﻢ )) وﻗـــﻞ ربِ زدﻧــــﻲ ً (( ﻋﻠﻤـــﺎ ﺻﺪق اﷲ اﻟﻌﻈﻴﻢ )ﺳﻮرة ﻃــﻪ -ﻣﻦ اﻵﻳﺔ ( 114